The Sikh Bulletin

The Sikh Bulletin hwV-swvx 537 June-July 2005 

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competent reader. However, it should never be allowed to 

happen that the reader carries on the reading all by 

himself/herself and no member of the congregation or the 

family is listening in to the reading … Placing a pitcher, 

ceremonial clarified butter fed lamp, coconut, etc. around, 

during the course of the uninterrupted or any other reading 

of Guru Granth Sahib, or reading of other Scriptural texts 

side by side with or in the course of such reading is contrary 

to the gurmat (Guru’s way). 

What can be clearer than this 1. Akhandpaths should be 

performed only on rare occasions. 2. There is no provision 

for a string of akhandpaths, one after the other for a whole 

month, as Yuba City, California does before its annual event 

of ‘display’ of SGGS on a float in the manner of Hindus 

displaying the stone image of their favourite god or goddess 

(darshan) once a year; 3. or simultaneous multiple 

akhandpaths in the same room at the same time as is being 

done at Baru Sahib at its school in Himachal Pardesh and at 

the world’s most expensive Gurdwara in Southall, England 

where many glass faced cubbyholes to perform multiple 

akhandpaths are lined up on either side of the main parkash 

of SGGS; 4. or reading from a pothi as the akhandpath is 

going on as the Nanaksarias and perhaps many deras do. 

Almost all of them place butter-fed lamp, coconut and pitcher 

of water beside the SGGS to turn it into ‘amrit’ without 

thinking how could water be affected by the reading of 

SGGS when it has no effect on them. Akhandpaths have 

been turned into fund raising rituals having no religious 

value. Senior granthis also pull rank in scheduling their turn 

at reading. They prefer the time when no one would be 

present to listen. This way they do not have to read loud and 

clear or not read at all. 

After the Oct. 2003 Mohali conference we urged our 

congregation to follow rehat Maryada, especially when it 

comes to akhandpaths and borrow Prof. Sahib Singh’s ten 

volume ‘SGGS DARPAN’ from us to do sadharan path 

themselves while understanding its meaning. Our own 

granthis spread the rumour that we are against akhandpaths. 

They did the same thing when in 2004 we stopped the 

recitation of Chaupai which is part of ‘triachritar’ #404 of 

‘Chritropakhyan’ in the so called ‘Dasam Granth’. Even 

Akal Takhat ‘Jathedar’ acknowledges that ‘Chritropakhyan’ 

is not the bani of Guru Gobind Singh. 1 That was propagated 

as us having no respect for SGGS. No Gurdwara reform is 

possible without first completely purging most of our 

current crop of granthis and kirtanias and at the same time 

creating institutions to prepare a fresh cadre of persons 

knowledgeable about the correct meaning of Gurbani. We 

are supposed to have no priestly order but we do have priests 

and as long as present system of Gurdwara service stays in 

vogue we will need granthis to do ‘parkash’ and ‘sukhasan’. 

So we might as well train them properly and make the proper 

understanding of Gurbani meaning mandatory for a granthi. 

Not too long ago at a family wedding I was asked to thank 

the guests. Noticing a large number of young people born in 

this country present in the audience (during normal Sunday 

services young people are conspicuous by their absence) I 

chose to address them. First I made a confession that just as 

our parents failed us about our faith we have failed them; 

that there is not a single Gurdwara (including ours in 

Roseville) where Gurbani parchar is taking place; that they 

are fortunate to be living in a truly free society where they 

do not have to unquestionably follow the rituals and beliefs 

that are wrong but have become traditions. Then I told them 

about the unique simplicity and universality of the message 

in Guru Granth Sahib; that Guru asks them to do three 

things and not do two. Three things the Guru asks them to 

do are: kirt karo, wand chhako and naam japo i.e. do honest 

work, share the fruit of your honest labour with the less 

fortunate and always remember your Creator. Two things 

that the Guru does not want you to do are: do not consume 

that substance which is harmful to your body and do not do 

any thing that you will later regret. It was very heartening 

when several young people commended me for saying what 

I said. But later that evening at the reception I was 

approached by another young person who assured me not all 

Gurdwaras are lost cause. Their Gurdwara teaches them 

about Gurbani. Who says ignorance is not bliss! 

Misinformation about Gurbani is a malady that afflicts us 

all, laymen as well as the experts. One of the most 

remarkable things about our Gurus was that there was no 

difference in their ‘kathni’ and ‘karni’ i.e. words and 

deeds. That is not the case with us or with our professional 

religious leaders. In the Panjabi section 2 Giani Jagtar Singh 

Jachak has extracted some quotes from Sant Singh 

Maskeen’s last book. Any one reading this would be in 

complete agreement with Maskeen Ji. Yes, 95% (or even 

more) of the Gurdwaras are under the control of selfish 

political types who have no knowledge of Gurbani. Yes, 

90% (or even more) derawala sadhs are ignorant of Gurmat. 

But we know that Maskeen Ji lived a lie his entire life, his 

posthumous award of ‘Gurmat Vidya Martand’ from 

SGPC not withstanding. He spent his entire life in doing 

katha in precisely those Gurdwaras that were managed by 

the ‘ignorant about Gurbani political types’. Knowledgeable 

people did not extend to him the invitation. He spent his 

entire life visiting the Thaths of Nanaksaria Thug ‘Sant 

Baba’ Amar Singh Barundi, who is not only ignorant about 

Gurbani but also a congenital liar and world class con artist, 

even after he was personally made aware of Amar Singh’s 

despicable conduct by his victims. For his life long support 

Amar Singh rewarded him and his son with green cards 

through his Florida thath in 2004. Any one even remotely 

familiar with Gurbani would know that Maskeen Ji regulary 

blemished it with Hindu mythihas 3 . He became a sworn 

enemy of Giani Bhag Singh 1 , a rare individual with courage 

of his conviction. 

K.T.F. of N.A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA. 95762 2


Another person in Maskeen Ji’s company is former Akal 

Takhat ‘Jathedar’ Prof. Darshan Singh Khalsa, himself 

brought up at that blemish on Sikhi, Nanaksar. He was there 

when Amar Singh arrived at Nanaksar at age 8 and perhaps 

present, just as Harbans Singh Jaghadhari was, when ‘Sant 

Baba’ Isher Singh expelled Amar Singh from Nanaksar for 

his immoral conduct. In Dec. 1996 Harbans Singh Jaghadhari 

joined every other kirtania in Panjab to do kirtan for Amar 

Singh at a ‘rented’ Gurdwara in Jallandhar to honour the 

newly installed Akal Takhat ‘Jathedar’ Ranjit Singh. By 2004 

Prof. Darshan Singh Khalsa also threw in his towel and 

joined Maskeen Ji and others at Amar Singh’s dera in Hays, 

UK to perform kirtan. Amar Singh projects himself as 13 th 

Guru Nanak, after Nand Singh and Isher Singh. In his 

interview with The Spokesman Weekly, published in its 

monthly issue of April 2003 under the heading, “For the 

good of Sikhism, politicians must be ousted from Gurdwara 

administration”, Prof. Darshan Singh derides both the 

‘pseudo claimants to Guruship' and the politicians. Yet like 

Maskeen he patronized both his entire life. 

Non Sikhs, scholars and laymen alike, seem to have better 

appreciation of the treasure of Gurbani that we inherited by 

virtue of our birth in a Sikh household. 4 

1. "Yes, it has the capability, (of guiding mankind) 

but the Sikhs have not brought out in the broad 

daylight, the splendid doctrines of this religion 

which has come into existence for the benefit of 

the entire mankind. This is their greatest sin and 

the Sikhs cannot be freed of it." Bertrand Russell. 

2. Did you know that they believed in Democracy, 

freedom of speech, choice, expression, freedom of 

religion, pluralism, human rights, equality between 

men and women, equality of all people regardless 

of race, religion, caste, creed, status etc. 300 years 

before the existence of the USA... In their holy 

book, there is a round earth, water is made from 

chemical elements, and there is even mention of 

the evolution process, big bang and life on other 

planets! 

What goes on in a typical Gurdwara setting during the 

religious service We walk in, bow before the SGGS, make 

our offering, in many cases make an offering to the kirtani 

jatha or the kathakar, take parsaad, sit down to listen to 

whatever is going on at that time, even if the speaker is dead 

wrong in whatever he is saying and some of us know it we 

stay silent, stand up for ardaas, listen to the order of the day 

which most of us do not understand and most of the time 

granthis do not explain it either for lack of time or 

knowledge, take parsaad, eat Langar, chat and leave. If you 

know of a Gurdwara that is different than this we would like 

to know. That was precisely the sequence of events when a 

friend took an American Christian friend of his to a 

Gurdwara in Los Angeles some years back: 

“Many years ago a Christian friend accompanied me to 

Vermont Gurdwara in Los Angeles. After a hearty langer he 

enquired, “How do you teach religious and ethical values 

especially to children if the religious service consists of 

only singings hymns” The question has haunted me ever 

since. We are now wondering why our younger generation 

is not following Sikh religion. Recently a Sikh college 

student asked, after reading the translation of Benti 

Chaupai from the Rehras, if Gurbani says we have no 

enemy and no one is stranger to us, we get along with all, 

then why is the guru praying for God to kill all his enemies 

one by one How are we to explain daily recitation of such 

contradicting spurious Banis to our enquiring children” 5 

Talking about the function of a Gurdwara, The 

Encyclopaedia of Sikhism 6 states: The Gurdwara also 

serves as a community centre, a school, a guest house for 

pilgrims and travelers, occasionally a clinic, and a base 

for local charitable activities. It is some times true, in 

some Gurdwaras, at some occasions, for some of these 

activities. As a general rule Gurdwaras shy away from nonreligious 

activities. Bhangra and Giddha associated with 

Punjabi mela at Vaisakhi are generally shunned. But 

Gurbani says: 

nwnk siqguir ByitAY pUrI hovY jugiq ] 

hsMidAw KylμidAw pYnμidAw KwvMidAw ivcy hovY mukiq ]2] 

mÚ 5 ] pM: 522 

O Nanak, meeting the True Guru, one comes to know the 

Perfect Way. While laughing, playing, dressing and eating, 

he is liberated. ||2|| 

Instead of multiple Gurdwaras a well equipped Sikh Center 

that looks after both the religious as well as cultural needs of 

the community would be more efficient use of resources and 

serve our younger generation better. 

Like us, the Mormon Church also does not have a priestly 

class. But unlike us, they have a strong missionary training 

program for its members. “Every Wednesday, more than 

200 young people arrive, bid goodbye to their parents, and 

settle in for four to eleven weeks. They are taught how to 

speak to a stranger about faith and salvation and to do it in 

any of 47 languages before they are sent for two years to 

locations far from their homes. This is the Missionary 

Training Center of the Mormon Church, an efficient 

religious engine that has helped propel the Church of Jesus 

Christ of Latter-day Saints into a global faith, 10.4 million 

strong”. (New York Times). 

We too have missionary training centers but none outside of 

India. They produce only Panjabi speaking missionaries 

who cannot communicate with our young people. News is 

circulating on the internet about a new ‘Sant Baba’ on the 

Canadian scene. ‘Sant’ Ranjit Singh Dhadriwala has 

caused traffic jams and over flow crowds in Toronto, 

Calgary and Vancouver. We are told that during a three day 



program at one Gurdwara, the Gurdwara’s take was 

$90,000.00. What would be the ‘Sant’s’ take When are we 

going to learn a better way to spend our community’s 

resources Would we live to see that day 

Hardev Singh Shergill 

1. mskIn jI dw igAwnI Bwg isMG nwl DoKw p25 

2. 

mskIn jI dw kOm nUM AwKrI snyhw p24 

3 Giani Sant Singh Maskeen 15 

4. Sikhism, a Universal World Faith p.5 

5. SB March 2004 Guest Editorial by Gurpal Singh Khaira 

6. p.4 

***** 

GURDWARA 

[From The Encyclopaedia of Sikhism] 

GURDWARA, lit. the Guru's portal or the Guru's abode, is 

the name given to a Sikh place of worship. The common 

translation of the term as temple is not satisfactory for, their 

faith possessing no sacrificial symbolism, Sikhs have neither 

idols nor altars in their holy places. They have no sacraments 

and no priestly order. The essential feature of a gurdwara is 

the presiding presence in it of Sikh Scripture, the Guru 

Granth Sahib. Ending the line of personal Gurus, Guru 

Gobind Singh, Nanak X, had installed the sacred volume in 

1708 as his eternal successor. The Holy Book has since been 

the Guru for the Sikhs and it must reign over all Sikh places 

of worship where religious ceremony focusses around it. The 

basic condition for a Sikh place to be so known is the 

installation in it of the Guru Granth Sahib. Every Sikh place 

by that token is the house of the Guru. Hence the name 

Gurdwara (gur+dwara= the guru's door). 

A second characteristic of a gurdwara is its being a public 

place open to all devotees to pray individually or to assemble 

in congregation. Its external distinguishing mark is the 

Nishan Sahib or the Sikh flag, saffron or blue in colour, that 

flies day and night atop the building, or, more often, separately 

close to it. In early Sikhism, the place used for 

congregational prayers was called dharamsala, the abode of 

dharma, from the modern usage which generally limits the 

term to a resting place. According to the janam Sakhis, Guru 

Nanak wherever he went, called upon his followers to 

establish dharamsalas and congregate in them to repeat 

God's Name, and to recite His praise. He himself established 

one at Kartarpur on the bank of the river Ravi where he 

settled down at the end of his extensive preaching tours. "I 

have set up a dharamsal of truth," sang Guru Arjan (1563- 

1606). "I seek the Sikhs of the Guru (to congregate therein) 

so that I may serve them and bow at their feel" (GG, 73). In 

the time of Guru Hargobind (1595-1644), dharamsals began 

to be called gurdwaras. 

The change of nomenclature was significant. Guru Arjan had 

compiled in 1604 a Book, pothi or granth (later Guru Granth 

Sahib) of holy hymns. Besides his own, he had included in it 

the compositions of his four spiritual predecessors and of 

some of the Indian saints and sufis. "The pothi is the abode 

of the Divine," said he (GG, 1226). This first copy of the 

Granth he installed in the central Sikh shrine, the 

Harimandar, at Amritsar. Copies of the Granth began to be 

piously transcribed. The devotees carried them on their 

heads for installation in their respective dharamsals. 

Reverently, the Book was called the Granth Sahib and was 

treated as a sacred embodiment of the Gurus' revealed 

utterances. The dharamsal where Granth Sahib was kept 

came to be called gurdwara. The designation became 

universal after the guruship passed to the holy Book, 

although the central shrine at Amrilsar continued to be 

called Harimandar or Darbar Sahib. 

During the second half of the eighteenth century and after, 

as the Sikhs acquired territory, gurdwaras sprang up in most 

of the Sikh habitations and on sites connected with the lives 

of the Gurus and with events in Sikh history. Most of the 

historical gurdwaras were endowed by the ruling chiefs and 

nobility intentioned philanthropy, however, in many cases 

led to the rise of hereditary priesthood, which was brought 

to an end through a sustained agitation culminating in 

securing from the Punjab Legislative Council legislation 

called the Sikh Gurdwaras Act, 1925, providing for the 

management of the major historical Sikh shrines by a body 

known as the Shiromani Gurdwara Parbandhak Committee 

elected through adult franchise under government auspices. 

This kind of democratic control is a unique ecclesiastical 

feature. Most of the shrines not covered by the Gurdwaras 

Act are administered by committees chosen by local 

sangats. Men and women of good standing in the Sikh 

community may be elected to the gurdwara committee and 

anyone, male or female, may become president. As 

Sikhism has no priesthood, the Shiromani Gurdwara 

Parbandhak Committee provides guidance to the community 

in religious matters. 

The main function of the Gurdwara is to provide Sikhs with 

a meeting-place for worship. This mainly consists of 

listening to the words of the Guru Granth Sahib, singing 

them to musical accompaniment and hearing them 

expounded in katha, or lectures and sermons. The 

Gurdwara also serves as a community centre, a school, a 

guest house for pilgrims and travellers, occasionally a 

clinic, and a base for local charitable activities. Apart from 

morning and evening services, the gurdwaras hold special 

congregations to mark important anniversaries on the Sikh 

calendar. They become scenes of much eclat and festivity 

when celebrations in honour of the birth anniversaries of the 

Gurus and of the Khalsa take place. The aspect of Sikhism 

most closely associated with the gurdwara, other than 

worship, is the institution of Guru ka Langar or free 

community kitchen which encourages commensality. Seva 

or voluntary service in Guru ka Langar is considered by 

Sikhs a pious duty. 



The Gurdwara and its hospitality are open to non-Sikhs as 

well as to members of the faith. The Sikh rahit maryada or 

code of conduct, however, contains certain rules pertaining to 

them. For example, no one should enter the gurdwara 

premises with one's shoes on or with head uncovered. Other 

rules in the rahit Maryada concern the conduct of religious 

service and reverence due to the Guru Granth Sahib. Rules 

also prohibit discrimination in the sangat on the basis of 

religion, caste, sex or social position, and the observation of 

idolatrous and superstitious practices. 

Unlike the places of worship in some other religious systems, 

gurdwara buildings do not have to conform to any set 

architectural design. The only established requirement is the 

installation of the Guru Granth Sahib, under a canopy or in a 

canopied seat, usually on a platform higher than the floor on 

which the devotees sit, and a tall Sikh pennant atop the 

building. Lately, more and more gurdwaras have been 

having buildings imitating more or less the Harimandar pattern, 

a mixture of Indo-Persian architecture. Most of them 

have square halls, stand on a higher plinth, have entrances on 

all four sides, and have square or octagonal domed sanctums 

usually in the middle. During recent decades, to meet the 

requirements of larger gatherings, bigger and better ventilated 

assembly halls with the sanctum at one end have become 

accepted style. The location of the sanctum, more often than 

not, is such as to allow space for circumambulation. 

Sometimes, to augment the space, verandahs are built to skirt 

the hall. Popular model for the dome is the ribbed lotus 

topped by an ornamental pinnacle. Arched copings, kiosks 

and solid domelets are used for exterior decorations. For 

functions other than purely religious, a Gurdwara complex 

must provide, in the same or adjacent compound, for Guru ka 

Langar and accommodation for pilgrims. 

***** 

SIKHISM, A UNIVERSAL WORLD FAITH 

[The following is from a hand out prepared by Amarjit Singh 

ED.] 

In this hand out I have taken some of the stories of people 

who have embraced Sikhism. My reason for doing this is to 

inspire our own people as we know nothing of our own 

religion and all we want to do is drink and smoke and sleep 

around and stab our so called friends in the back. That is no 

life at all. 

Western Writers' thinking about Sikhism and Gurbani: 

1) Miss Pearl S. Buck, a noble laureate, while giving her 

comments on the English Translation of Guru Granth Sahib, 

wrote, "I have studied the scripture of great religions, but I do 

not find elsewhere the same power of appeal to the heart and 

mind as I find here in these volumes. They are compact in 

spite of their length and are a revelation of the vast reaches of 

the human heart varying from the most noble concept of God 

to the recognition and indeed the insistence upon the practical 

needs of the human body. There is something strangely 

modern about these scriptures and this puzzled me. Perhaps 

this sense of unity is the source of power I find in these 

volumes. They speak to the people of any religion or of 

none. They speak for the human heart and the searching 

mind." 

2) H. L. Bradshaw, a well known professor, after 

thoroughly studying the philosophy of Sikhism observed 

that Sikhism is a universal world faith, a message for all 

men. This is amply demonstrated in the writings of the 

Gurus. Sikhs must cease to think of their faith as "just 

another good religion" and must begin to think in terms of 

Sikhism as being the religion for this new age. The religion 

preached by Guru Nanak is the faith of New Age. It 

completely supplants and fulfils all the former dispensations 

of older religions. Books must be written proving this. The 

other religions also contain the truth, but Sikhism 

contains the fullness of truth. Bradshaw also says that Guru 

Granth Sahib of all the world religions alone states that 

there are innumerable worlds and universes other than our 

own. The previous scriptures were all concerned only with 

this world and its spiritual counterpart. To imply that they 

spoke of other worlds as does the Guru Granth Sahib is to 

stretch their obvious meaning out of context. The Sikh 

religion is truly the answer to the problems of modern man. 

Archer very rightly commented that, "The religion of the 

Adi Granth is a universal and practical religion....Due to 

ancient prejudice of the Sikhs it could not spread in the 

world. The world today needs its message of peace and 

love." 

3) Dorothy Field writes: Pure Sikhism is far above 

dependence on Hindu ritual and is capable of a distinct 

position as a world religion as long as Sikhs maintain their 

distinctiveness. The religion is also one which should appeal 

to the occidental mind. It is essentially a practical religion. 

If judges from the pragmatically standpoint - a favourite in 

some quarters - it would rank almost FIRST IN THE 

WORLD (Emphasis by the author). Of no other religion can 

it be said that it has made a nation in so short a time. Field 

further observed: The religion of Sikhs is one of the most 

interesting at present existing in India, possibly indeed in 

the whole world. A reading of the Granth strongly suggests 

that Sikhism should be regarded as a new and separate 

world religion rather than a reformed sect of Hinduism. 

4) Arnold Toynbee, a historian who has done much work 

in comparing cultures writes: Mankind's religious future 

may be obscure, yet one thing can be foreseen. The living 

higher religions are going to influence each other more than 

ever before, in the days of increasing communications 

between all parts of the world and branches of the human 

race. In this coming religious debate, the Sikh religious 

debate, the Sikh religion and its scriptures, the Adi Granth, 

will have something special of value to say to the rest of the 

world. In other words, it is not only Sikhs who see that 

Sikhism unlike most other religions is a philosophy which 



has validity for all cultures but non-Sikh writers also endorse 

this view. 

5) Dr.W.O.Cole, Chairman Consultant, Religious Education 

Projects, U.K. has written half dozen books on Sikhism. In 

1985, he visited India where communal disturbances had 

created a virtual turmoil and thousands of people had been 

killed. He gave a message to Punjabis (through them to the 

whole of humanity): Remember the tenets of Guru Nanak, 

his concepts of oneness of God and Universal Brotherhood of 

man. If any community holds the key to the national 

integration of India, it is the Sikhs all the way. After a key 

note lecture by him on the "Mission and Message of Guru 

Nanak" he was asked what drew him to the study of Sikhism. 

He replied, "Theologically, I can not answer this question. 

You may call it the purpose of God. But to be more specific, 

the unique concept of Universality and the system of Langar 

(free community meal) in Sikhism are the two features that 

attracted me to the study of Sikhism. Langar is the exclusive 

feature of Sikhism and found nowhere else in the world. 

Sikhism is the only religion which welcomes each and 

everyone to the Langar without any discrimination of caste, 

creed, colour or sex." 

6) Bertrand Russell is the man who destroyed Christianity 

(same applies to Islam and Judaism) and exposed its 

absurdities; but even this great man got stuck when it came to 

Sikhism! In fact he gave up and said "that if some lucky men 

survive the onslaught of the third world war of atomic and 

hydrogen bombs, then the Sikh religion will be the only 

means of guiding them. Russell was asked that he was talking 

about the third world war, but isn't this religion capable of 

guiding mankind before the third world war In reply, 

Russell said, "Yes, it has the capability, but the Sikhs have 

not brought out in the broad daylight, the splendid 

doctrines of this religion which has come into existence for 

the benefit of the entire mankind. This is their greatest sin 

and the Sikhs cannot be freed of it." 

7) The opinion of some Hindu mystics also need to be quoted 

to know their experiences with Sikh faith. Swami Nitya 

Nand (expired at the age of 135 years) writes in his books 

"Gur Gian": I, in the company of my Guru, Brahma Nand Ji 

went to Mathra...while on pilgrimage tour, we reached 

Punjab and there "We met Swami Satya Nand Udasi. He 

explained the philosophy and religious practices of Nanak in 

such way that Swami Brahma Nand Ji enjoyed a mystic lore. 

During the visit to Golden Temple, Amritsar, his soul was so 

much affected that he became a devotee of the Guru. After 

spending some time in the Punjab, he went to Hardwar. 

Though he was hail and hearty, one day I saw tears in his 

eyes. I asked the reason for that. He replied, I sifted sand the 

whole of my life. The truth was in the house of Guru Nanak. 

I will have to take one more birth in that house, only then 

will I attain Kalyan." After saying that, the soul left his body. 

Swami Nitya Nand also wrote of his own experience: I also 

constantly meditate on WaheGuru revealed by Guru Nanak. I 

practiced Yoga Asanas under the guidance of Yogis and did 

that for many years. The bliss and peace that I enjoy now 

had never been attained earlier. 

Why Sikhism By Jaswinder Singh 

Sikhism is a modern, scientific, and practical religious way 

of life. It advocates active life of a GRAHSTI (House- 

Holder) life in a classless and casteless society. My focus 

was to highlight how Sikhs living in a western society have 

to deal with problematic issues, where certain western 

values don’t blend with Sikh religious principles. I also 

brought up the point that I was "lucky" to know of the Sikh 

religion, which helped guide my decisions, but 

unfortunately many of today’s young grow up ignorant to 

what Sikhism is. Below I have listed 11 points why I think 

Sikhism is the best religion in the world, and what it has to 

offer to Sikhs and to the world, and why Sikhs should not 

abandon their faith, but strive harder to understand it, 

learn about it, and they will realize once they do, that it is 

worth keeping, holding on to, prizing in our hearts and 

souls. 

• Sikhism does not look down upon people who 

follow other religions as "inferior, non-believer, 

etc". That is one reason why you don’t see Sikh 

Missionaries actively pursuing conversion. 

• Sikhism is a religion of Equality. Equality 

between Men and Women and also stressing 

"universal equality" amongst all human beings, 

which many other religions do not have. 

• Sikhism is modern way of life; it doesn’t subject 

people to valueless rituals. A few examples being 

the caste system, bathing in holy rivers, facing a 

certain direction for a prayer, slaughtering animals 

in the name of God, circumcision. (NOTE: I’m 

talking of Sikhism, not cultural practices. which at 

times are not up to date with the teachings of the 

religion, as can be seen in all religions.) 

• Sikhism, is a religion of worship of One God. A 

God that has no ‘chosen people’ a God 

compassionate to all, God not bonded to a "single 

religion", God to be found and realized by all, God 

that is not pleased with ritualistic behavior, a God 

that is only pleased by "ANYONE" who with true 

devotion LOVES HIM, yes a God for all the 

UNIVERSE. Not of Jews, Sikhs, Hindus, Muslims, 

etc… God himself spoke to Guru Nanak Dev Ji, 

the founder of Sikhism, on the "Day of 

Revelation", when Guru Nanak Dev Ji was called 

to God’s presence and given his directives to 

preach to this world. Guru Nanak Dev Ji 

described God in the following verse known as the 

Mool Mantra: The very first verse written in the 

Guru Granth Sahib Ji (the Sikh Scripture) and 

found at many other places before other hymns in 

the Guru Granth Sahib Ji, 



Ik Onkar (God is one) 

Sat Nam (His name is true) 

Kartaa Purakh (He is the Creator) 

Nirbhau (He is without fear) 

Nirvair (he is inimical to none) 

Akal-murat (He never dies) 

Ajooni ( He is beyond births and deaths) 

Saibhang (He is self illuminated) 

Gurprasaad (He is realized by the kindness of the True Guru) 

And Guru Nanak Dev Ji said that God is always true: 

Aad such (He is true in the beginning before anything 

existed) 

Jugaad sach (He was true when the ages commenced and 

has ever been True) 

Hai bhi sach (He is also True now) 

Nanak hosi bhi sach (Satguru) Nanak (says that) he will 

be certainly True in the future.) 

• Sikhism stresses that God judges all people as to 

their actions in this world. It does not matter what 

religion he practices, or was born to. Hence the 

theory of Karma is also a part of Sikh religion. The 

ultimate reward in Sikhism is to be freed from the 

PAINS of "births and deaths" that Humans undergo. 

Reflect for a few minutes, and think of how much 

do we as people suffer in life We suffer a 

tremendous amount! The older you are, the more 

you will know of it. Unlike other religions, which 

offer a heavenly paradise, where one is rewarded 

with Virgins (only for the males as one scripture has 

it) and rivers of wine (which ironically is not 

sanctioned for one to drink here on this earth), 

Sikhism rewards people with the concept of 

becoming "one with God". Where the soul is 

immersed back into the Godly soul, like a raindrop 

is immersed into the ocean and hence find 

everlasting bliss. This is for both male and female. 

No sexism is in the scripture. I challenge all to have 

a look for themselves, and they will be happily 

surprised that a religion born 500 years ago has 

accepted the equality of sexes as well as people, 

which not even today’s western society has, nor any 

other religion has. This is just one reason why I 

adore the Sikh religion. Men and Women are equal 

in all respect. In Sikhism, Men and Women are able 

to carry out prayer rights. There is no priest class, 

unlike other religions, which is controlled only by 

men. Hence again women are equal partners in 

Sikhism. 

• Sikhism is an intellectual way of life. Sikhs are 

told very strongly, explicitly, to seek knowledge 

within the Guru Granth Sahib Ji. Knowledge is the 

‘key’ to enlightenment. One must understand the 

Guru’s written words in the Sri Guru Granth Sahib, 

in order to help them transcend this worldly ocean 

and reach the higher spiritual goals given to Human 

kind by God. The challenge of being a Sikh is truly 

a hard one. The majority of the world of today have 

not the courage in them, nor the will power, nor the 

willingness to spend time to pursue this 

"intellectual" and "spiritual" journey and achieve 

that ultimate state of eternal bliss. People not 

wanting to face this challenge, since it is a difficult 

one, a long one, is the reason why they are unaware 

of the greatness of their Sikh religion. They 

continue to play in this world (metaphorically 

speaking) in the pursuit of trying to find happiness, 

yet never the way Guru guides us on how to 

achieve it in the Guru Granth Sahib Ji. Happiness 

(Bliss) can not be bought with riches, etc. 

Happiness is a state of mind. Bliss is the state of 

being one with our mind, soul, and heart. One can 

only find it by being able to control (cleansing) the 

mind, which Sikhism stresses one to do, with God’ 

Naam (Name). Then only will one achieve true 

lasting happiness (bliss) within ourselves. I 

challenge the readers to spend some time, to read 

up on the lives of Sikh Gurus, read the Sikh 

scripture, along with the other religions with open 

mind, and Sikhism will pass as the most objective, 

logical, equal, humanitarian religion. A good place 

to start is Sandeep Singh’s WWW home page. The 

Sikhism Home Page: http://www.sikhs.org/ 

• Sikhism is a religion which builds character. It 

tells its followers to be "hard workers" to earn their 

daily bread. To share with others, as will as to 

remember the Lord in their heart. Hence within 

Sikhism there is compassion towards all of 

humanity, a fact of social reform. 

• Sikhism is the only religion that allows all people, 

of any caste, color, creed, religion to come to 

"ANY"! of their holy places, without restriction 

and be given equal respect in all matters. They are 

served in the Gurdwara (Sikhs holy temple) and in 

the kitchen with the same dignity as if they were 

Sikhs. They are allowed to participate in Singing 

Hymns, read Guru Granth Sahib Ji. A very good 

example that comes to mind is that of Bhai 

Chaman Lal even though he is a Hindu. He sings 

Gurbani hymns all over in Gurdwaras and tells 

wonderful stories of the Gurus. Sikhs respect him 

and give him equal dignity. I personally love his 

singing and his stories. He is more of a Sikh than I 

am. Hence one does not have to even change 

religion, to follow Sikh practices and sing the 

Glories of God using Sikh scripture and that truly 

is the greatness of Sikhism. 

• Sikhism allows one to follow the path to 

enlightenment, at their own speed. This comes 

with their own understanding and awareness of the 

message in the Guru Granth Sahib Ji and how 



much effort they have given to incorporate it in their 

lives. It allows people to interpret the Guru Granth 

Sahib for themselves and with increasing awareness 

and understanding, the person will gain greater 

knowledge of the "divine" words of the Gurus, who 

were in direct communication with God and wrote 

what God told them in the Sri Guru Granth Sahib Ji. 

• Sikhism is the only religion where the Scripture 

is written by the prophet of the religion who was 

in divine communication with God, out of all the 

otherworldly religions whose scriptures were written 

much later by other people. 

• Sikhism is truly a religion that has broken down 

barriers between religions, to show the world that, 

"anyone" can reach God by immersing themselves 

in His love. That is why Hindu and Muslim saints’ 

divine hymns from God are also recorded in Guru 

Granth Sahib Ji. Sikh Gurus are not only honoring 

the achievement of these Saints throughout time, but 

are sending a message to the world. Sikhism is not 

the property of those who are born in Punjab or to 

Sikh families. It is a religion for all of humanity, 

men and women. Let us not forget the entire 

universe. 

Atheist Society Writes About Sikhism. By John Smith 

Dear Ali, please help us. We were very impressed with your 

website and agreed that religion in general is no longer 

needed; we can all be humanistic and live in peace and 

harmony. We are in the process of making a website which 

will hopefully help to destroy the religious doctrines which 

divide humanity. We were doing great with knocking out 

Christianity, Judaism, Islam, Hinduism, Baha'i, even 

Buddhism but we have gotten very stuck with Sikhism. This 

religion is (to put it nicely) "a big pain in the ass" (Please 

pardon the language) We have only found one site which 

tries (very poorly) to argue that even this religion is not 

needed, but the argument is irrational and very unscientific 

unlike the very rational arguments you use. 

When we read the following from your website, we found 

what you said to be amazingly interesting: "Doubt 

Everything Find Your Own Light." "Last Words Dear friend, 

if you look for meaning in life, don’t look for it in religions; 

don’t go from one cult to another or from one guru to the 

next. You can expend all your life or look for eternity and 

will find nothing but disappointment and disillusionment. 

Look instead in service to humanity. You will find 

“meaning” in your love for other human beings. You can 

experience God when you help someone who needs your 

help. The only truth that counts is the love that we have for 

each other. This is absolute and real. The rest is mirage, 

fancies of human imagination and fallacies of our own 

making." By Ali Sina. Why is this interesting Because we 

found this religion of Sikhism to be in agreement with you! 

This is why we have a problem. We tried to look at their 

holy text (Adi Granth) but didn’t find the usual absurdities 

we found in the other religious books. In fact it’s 

refreshingly inspiring and very good! Maybe you can 

have some better luck. 

We tried to visit a couple of websites and got more of a 

shock. Did you know that they believed in Democracy, 

freedom of speech, choice, expression, freedom of religion, 

pluralism, human rights, equality between men and 

women, equality of all people regardless of race, religion, 

caste, creed, status etc. 300 years before the existence of 

the USA Theirs is the only religion which says in their 

religious scriptures that women are equal in every respect to 

men. They even had women soldiers leading armies into 

battle against "you know who" (The usual suspects - 

Muslims!) Their history is a proud one; they fought in both 

World Wars. Even Hitler praised them for their bravery and 

Aryan heritage! Dear Ali, this religion is hard for us to try 

and criticize but you are an expert and may find some faults 

overlooked by us. In their holy book, there is a round 

earth, water is made from chemical elements, and there is 

even mention of the evolution process, big bang and life 

on other planets! This is pretty crazy and amazing stuff, 

who would have thought that these New York taxi drivers 

(There are lots of Sikh taxi drivers in NY) would have such 

an amazing faith We read up some information of what 

Bertrand Russell had to say about Sikhism, this is the man 

who destroyed Christianity (same applies to Islam and 

Judaism) and exposed its absurdities, but even this great 

man got stuck when it came to Sikhism! In fact he gave up 

and said "that if some lucky men survive the onslaught of 

the third world war of atomic and hydrogen bombs, then 

the Sikh religion will be the only means of guiding them. 

Russell was asked that he was talking about the third world 

war, but isn't this religion capable of guiding mankind 

before the third world war In reply, Russell said, "Yes, it 

has the capability, but the Sikhs have not brought out in 

the broad daylight, the splendid doctrines of this religion 

which has come into existence for the benefit of the entire 

mankind. This is their greatest sin and the Sikhs cannot be 

freed of it." 

Please bear in mind that Bertrand Russell was a great 

philosopher and free thinker. We have been trying for weeks 

now to find a way to fairly and rationally criticize and find 

fault with this religion but have failed. We even found out 

that there are many people converting to this religion in the 

USA and Europe as well as Russia (Mostly well educated 

and affluent white people). We tried to find some of their 

literature and see what kind of claims they make, but 

unfortunately they have no missionary material as they do 

not have missionaries! People become Sikh by learning 

usually by chance or by coming into contact with them. 

They are currently the 5th biggest religion in the world and 



growing quite fast in the west and Russia. Please help us as 

we are stuck. To give you an example of what they are all 

about we found the following websites: 

http://www.sikhnet.com (This is a pretty good site and 

helpful) http://www.hope.at/sikhism (This site is very easy 

to follow, check it out, they have a Woman’s section and a 

Martyrs’ section. It looks like that you are not the only one 

trying to expose the falseness of Islam. Sikhs scholar did it 

hundreds of years ago and got killed for it! 

http://www.sikhs.org (This is the site that was on CNN when 

Sikhs in the USA were mistaken for Arabs and Middle 

Easterners and were attacked by mindless morons) 

Please help us out; we can’t make our website about religion 

being the cause of war and disharmony when we have this 

one and only religion which makes a hell of a lot of sense! (I 

thought Atheism had all the answers but were kind of stuck 

now.) We look forward to hearing from you, we respect your 

great views and want to promote them to everyone, thank you 

for your time, take care. 

***** 

WHAT MAKES YOU A SIKH 

Let me try and approach this question in a slightly different 

manner than is usually done. There are of course definitions 

of a Sikh in the Reht Maryada, in the 1925 Gurdwara 

legislation and in the legislation setting up the Delhi Sikh 

Gurdwara Management Committee. But what they all have in 

common is that they do not talk about the relation between a 

Sikh and Vahiguru, Parmatma, or by whatever other name 

you know God. 

We know that Sikh means pupil, or one under training. Not 

so many know that Khalsa is derived from a Farsi word for 

lands directly under the rule of the emperor. This means in 

our case that a Khalsa is a person who puts herself / himself 

directly under the command of God. 

But what does Guru Granth Sahib have to say Guru Granth 

Sahib does use words like Sikh and khalsa, but does not use 

these as describing people of a particular sect or religion. 

Guru Granth Sahib does not teach a religion in the western 

meaning of that word, it teaches a dharm, a way of life. 

So what is expected from those that follow this dharm A 

follower of the Sikh dharm recognises only the One as the 

Mother and Father of all, and has to work on getting as close 

to the One as is possible for a human being. This is done by 

remembering the One at all times, by seeing the presence of 

the One, the All Pervading, the All Powerful, in all and 

everything. This attitude goes hand in hand with honesty, 

with compassion, with respect, with defending the 

defenceless and fighting against injustice. 

Most of us will know the often quoted three Sikh qualities: 

honest work, sharing with others and remembrance of 

Vahiguru. They point to the two sides of ‘simran’ or 

remembering: play a positive role in society, and have a real 

relationship with God. 

When I grew up I went to a Christian school, and on Sunday 

went with my friends to the Sunday school. I was quite a 

pious little boy, but later lost my faith in spite of meeting 

some really good, Godly Christians, whom I still admire. 

The truth is that none of them managed to point me on the 

way to God, on the way where God is not just a theoretical 

concept, but where She / He can be experienced. Now I do 

not have to ‘believe’ in God, I have met with God, I know 

that She / He is. This I think is the essential part of being a 

Sikh or a Khalsa (with or without capital letters). Meeting 

God, having darshan, living with God 24 hours a day, that is 

what being a Sikh or a Khalsa is all about. Why is it that so 

many people who look like Sikhs do not really understand 

this concept 

The man in blue. 

harjindersinghkhalsa@yahoo.co.uk 

***** 

ANAND MARRIAGE ACT, 1909 --- WAY 

BEHIND TIMES 

A PROPOSAL FOR AMENDMENT 

-Hirdey Pal Singh* 

The marriage ceremony performed according to the Sikh 

rites is called Anad Karaj. The word Anand literally means 

‘pleasure’ or ‘rejoicing’ and is synonymous with the Persian 

word Shaadi (marriage) 1 . This marriage ceremony has been 

in vogue among the Sikhs since the time of Guru Amar Das 

(1552). The Laavan or the four marriage hymns were 

composed by Guru Ram Das 2 . The practice went out of 

currency during the times of the Maharaja Ranjit Singh and 

was revived as a part of the religious reforms carried out by 

the Nirankari movement and furthered by the Singh Sabha 3 . 

The Anand Marriage Act was passed by the Imperial 

Legislative Council in 1909 in spite of great opposition. The 

Anand Marriage Bill was originally introduced in the 

Council by Tikka Ripudaman Singh of Nabha in 1908. The 

Bill had been drafted by a committee of the Chief Khalsa 

Diwan. Mass meetings were held all over Punjab and 

various Sikh Organisations sent telegrams and petitions by 

thousands demanding the passage of the Bill. In 1909, 

Sunder Singh Majithia replaced Tikka Ripudaman Singh as 

the member of the Imperial Council and moved the Bill on 

Friday, 10 September, 1909. The Anand Marriage Act was 

enacted on 22 October, 1909 4 . 

The preamble to the Anand Marriage Act, 1909 gives its 

purpose as, “This form of marriage has long been practised 

among the Sikhs but there are good reasons to believe that 

in the absence of validating enactment, doubts may be 

thrown upon it and Sikhs may have to face great difficulties 

in future and incur heavy expenses on suits instituted in the 

Civil Courts”. The concern presented in the statement of the 



objects and reasons was based on the experience of the Sikhs 

being addressed as ‘illegal children’ simply because their 

marriage ceremony was not recognized by the Hindus 5 . 

However, in the present, the Anand Marriage Act, 1909, 

though addressing this aspect, has fallen short of its intended 

objective of reducing the difficulties of the Sikhs and the 

relevance of the Act is itself doubtful. 

The first shortcoming of the Act, which is quite noticeable, is 

the absence of any provision for the registration of the 

marriages performed under the Anand Marriage Act, 1909. 

The Act is a brief piece of legislation containing only five 

sections. The purpose of the Anand Marriage Act at the time 

of legislation was only to validate the marriages performed 

with the Sikh ceremonies. By contrast, the Indian Christian 

Marriage Act, 1872, the Parsi Marriage Act, 1936 and the 

Hindu Marriage Act, 1955, all contain provisions for the 

registration of the marriages performed under those Acts. 

The marriages performed under the Anand Marriage Act 

are registered under the Hindu Marriage Act, 1955, or the 

Special Marriages Act, 1954. Registering a Sikh marriage 

under the Act titled as the Hindu Marriage Act is deemed by 

a majority of the Sikhs to be hurting to their religious 

sentiments and to their personal dignity. This is evident from 

the following news item: 

The 100-year-old marriage Act for Sikhs, the Anand Karj 

Marriage Act which was later repealed (sic) was discussed 

during the in-camera meeting between Giani Joginder Singh 

Vedanti, Jathedar Akal Takht and Mr Tarlochan Singh, 

Chairman, National Commission for Minorities (NCM) 

during latter’s visit here…. Both Jathedar Vedanti and Mr 

Mann told Mr Tarlochan Singh that Sikh girls and boys, 

especially from abroad, have been objecting to get their 

marriages registered under the Hindu Marriage Act 6 . 

On the other hand, the registration process under the Special 

Marriage Act, 1954, is comparatively cumbersome and 

discriminatory. For example, Section 15(d) of the Special 

Marriage Act puts a condition that the parties be at least 21 

years at the time of registration of the marriage whereas the 

marriageable age in India for females is 18 years only. So, if 

a Sikh female marries at the age of 18 years under the Anand 

Marriage Act, 1909, her marriage cannot be registered under 

the Special Marriage Act for another 3 years. Further, 

whereas no notice is required under the Hindu marriage Act 

for registration of a validly performed marriage, the 

registration process under the Special Marriage Act requires 

a public notice of thirty days. This is per se discriminatory. 

Thus, under the present circumstances, the pragmatic 

approach for registration of the marriages performed under 

the Anand Marriage Act is to get them registered under the 

Hindu Marriage Act. This causes a confusion regarding the 

religious identity of the Sikhs. Col. Amrik Singh (retd.) 

observes that the Anand Mar¬riage Act 1909 seems to have 

quietly lost its legal significance without it even being 

noticed by the Sikhs and now all marriages performed by 

Sikhs are registered as Hindu marriages 7 . 

Keeping in view such grievances of the Sikhs, and the basic 

objectives as enshrined in the Preamble of the Constitution 

of India, especially those declaring the values of freedom to 

worship, thought, fraternity and dignity, it is imperative that 

the provisions for the registration of marriages performed 

under the Anand Marriage Act be introduced in the said Act 

itself. The main grouse of the communities other than 

Hindus is with the title of the Hindu Marriage Act. Even 

those Sikh intellectuals who believe that the Hindu Marriage 

Act is in consonance with the Sikh ethos seriously debate 

the propriety of its title. S. Kashmir Singh points out that the 

only irritant is the title of the Act which gives the 

impression that all those governed by it are Hindus even 

though, according to him, the provisions in the Act are 

sufficiently clear to allay such suspicions and 

apprehensions. He holds: 

The contents of the Act show that it has not been correctly 

named. It requires a serious effort on the part of the 

legislature to mingle it with SMA and apply it to all the 

Indians taking a concrete step towards the Uniform Civil 

Code 8 . 

The second major reason for the Anand Marriage Act being 

of limited applicability is the exemption of marriages 

between a Sikh and a non-Sikh from the purview of the Act. 

Section 3(a) of the Anand Marriage Act states, “Nothing in 

this Act shall apply to- (a) any marriage between persons 

not professing the Sikh religion…” By contrast the Hindu 

Marriage Act has a much wider applicability. Section 7 of 

the Hindu Marriage Act provides: A Hindu marriage may be 

solemnized in accordance with the customary rites and 

ceremonies of either party thereto. Thus, whereas a marriage 

between a Sikh and a non-Sikh performed by the religious 

rites of Anand Karj is perfectly valid under the Hindu 

Marrige Act, the same is out of the purview of the Anand 

Marriage Act, 1909. This makes the Anand Marriage Act 

redundant is all such cases. People have found a novel way 

out of this situation. Bachittar Singh Giani, describing such 

a method, a circuitous one though, writes: 

Many cases have come to notice that the bridegroom being a 

Sikh and the bride a Hindu, parents of the couple agreed to 

solemnise the marriage first in the presence of Holy Aad 

Guru Granth Sahib reciting the four lavans, and on the next 

occasion according to Hindu rites. The solemnisation of 

marriage in such a manner can have effect both ways 9 . 

In order to bring the Anand Marriage Act at par with the 

Hindu Marriage Act in terms of its applicability, the Anand 

Marriage Act should be amended to incorporate provisions 

regarding validation of the Marriage between a Sikh and a 



non-Sikh, so that even in such cases the marriages performed 

by the rites of Anand Karj may be validated and registered 

under the Anand Marriage Act, 1909, when the provision for 

registration is introduced in the Act. 

S. Gurdev Singh, a retired IAS officer, highlighting the 

emotional uneasiness of the Sikhs at the lack of a separate 

personal law, writes: 

The Muslim Personal laws based on the Holy Quran and the 

statutory enactments such as the Muslim Personal Law 

(Shariat) Application Act, 1937, the Dissolution of Muslim 

Marriage Act, 1939, and the Muslim Women's (Protection of 

Right of Divorce) Act, 1986 govern the family relationships 

of Muslims. The Christians are administered by the Indian 

Christian Marriages Act, 1872 and the Indian Divorce Act, 

1869 with respect to matters like marriage, divorce. The 

Parsis, numbering hardly one lakh in India, have separate law 

relating to family equations, viz., the Parsi Marriage and 

Divorce Act, 1936. The vibrantly egalitarian Sikhs are 

subjected to various Hindu Laws governing succession, 

marriage, etc., etc., and are described Hindus through 

legislative ingenuity. All this cannot be savoury to the 

Sikhs… 10 

With the adoption of the two abovementioned amendments, 

relating to registration and scope, in the Anand Marriage Act, 

two major grievances of the Sikhs with the Act would be 

removed. However, it is desirable that the Anand Marriage 

Act be enlarged from its present brief version to become a 

full-fledged marriage code as the Hindu Marriage Act, the 

Parsi Marriage Act and the Christian Marriage Act are. 

Alternatively, the title of the Hindu Laws - the laws relating 

marriage, succession, guardianship, adoption etc. which are 

applicable to the Buddhists, Jains and Sikhs also – should be 

changed to give these Acts more apt titles acceptable to all 

the communities covered therein, keeping in view the 

diversity of the Indian culture and the spirit of the Indian 

Constitution. 

* B.A. (Hons.), LL.M. (Delhi), Advocate, Punjab and Haryana High Court, 

Chandigarh, # 767A, Sector 7B, Chandigarh. Ph.: 0172-310 5338; Email: 

hirdeypal@hotmail.com 

1. Sarfraz Khawaja, Dr., Sikhs of the Punjab 1900-1925: A Study of 

Confrontation and Political Mobilization (Islamabad: Modern Book 

Depot, 1985), p.94. 

2. Anand Karaj, (New Delhi: Delhi Sikh Gurdwara Management 

Committee), p.7. 

3. K.S. Talwar, The Encyclopaedia of Sikhism, 2nd ed., Ed. Harbans 

Singh (Patiala: Punjabi University, Patiala, 1995), Vol. 1, p.126. 

4. Ibid. 

5. Sarfraz Khawaja, op. cit., p.96. 

6. Varinder Walia, “Move on Anand Karj Act: Punjab MPs meeting 

today,” The Tribune, Thursday, March 6, 2003, Chandigarh, India. 

7. “Ceremonies of Bliss: Anand Karaj & Birth of a Child, - A Review by 

Col. Amrik Singh (Retd.),” Abstract of Sikh Studies, July-Sept 1997, 

p.67. 

8. “Sikhs and Personal Law,” On Sikh Personal Law, Ed. Kharak Singh 

(Chandigarh: Institute of Sikh Studies, 1998), p.59. 

9. “Implications of Hindu Law Vis-à-vis Sikh Identity,” On Sikh 

Personal Law, Ed. Kharak Singh (Chandigarh: Institute of Sikh 

Studies, 1998), p.42. 

10. “Sikh Personal Law Distorted: Rectification Needed,” On Sikh 

Personal Law, Ed. Kharak Singh (Chandigarh: Institute of Sikh 

Studies, 1998), p.51. 

***** 

ANSWERS TO QUESTIONS OF A MUSLIM 

SCHOLAR 

[These questions were asked by an Iranian scholar and have been conveyed 

by S. Saheb Singh Patwalia of Tehran on the Internet. Answers are by 

Kirpal Singh, USA.] 

Date: Vaisakh 21, 537 NS (Nanakshahi) 

Q1. We have heard Sikhs are Hindus. Iis it true 

Ans 1: No, it is not true that Sikhs are Hindus. 

To understand this answer, what one needs to do is to 

understand first, as to what is Hinduism Despite the fact 

that it is very difficult to precisely describe as to what 

Hinduism is, given below are its major pillars. 

1) Concept of Avtarvadha: i.e. God takes birth from time to 

time whenever the level of tyranny on the earth becomes 

unbearable. 

2) Concept of polytheism i.e. existence of multi god-heads; 

reaching a count of even 330,000,000. 

3) Concept of trinity i.e. existence of Lord Brahama as the 

Creator, Lord Vishnu as Provider, & Lord Shiva as the 

Destroyer. 

4) Idol worship i.e. God can be set up as an image. 

5) Chatur-Varan - The Caste system, meaning human beings 

are born unequal as Brahmins, Kashatryas, Vayshias, & 

Shudras. 

6) Chatur-Ashram - Four stages of Life: Renunciation being 

the last. 

7) Sanctity of Sanskrit Language as Dev-Bhasha, the 

language of gods. 

8) Mazes of mechanical rituals prescribed for different 

activities of life. 

9) Advocacy of a life of Brahamacharya (Celibacy), Yogi 

(renunciation), Jangam (Staying naked) etc. 

10) Sacredness of the cow. 

Sikh Philosophy advocates that none of the above pillars 

have any connection with a life of spirituality. Therefore, 

basically a Sikh has no faith in any of the pillars upon which 

the Hindu faith is based. Hence a Sikh is not a Hindu. 

Q2. Guru Gobind Singh did not want to create any religion 

but to protect Hindus from Mugal forces he made army 

called Khalsa.is it true 

Ans 2: Please note that the founder of the Sikh faith is Guru 

Nanak Sahib and not Guru Gobind Singh Jee. Therefore, the 

question of Guru Gobind Singh Jee starting a new religion 

does not arise. All that Guru Gobind Singh Jee did was to 

preach what Guru Nanak Sahib taught. Khalsa is the 



sachiaraa of Guru Nanak Sahib’s concept. Who basically, is 

the truthful human being referred to in the very first stanza of 

Guru Nanak Sahib’s Jap Jee listed on the very first page of 

Guru Granth Sahib. This is a person who, in the process of 

defending truth is willing to sacrifice everything of his/her, 

fighting the forces of tyranny while defending the weak. For 

him/her it does not matter who the weak is. It can be a Hindu, 

a Muslim, a Christian, a Sikh or what ever. It just so 

happened that at the times of Guru Gobind Singh Jee, Hindus 

were the helpless slaves, terrorized by their tyrannical 

Mughal masters. Therefore the dutiful task for the Khalsa 

was to stand up against the tyrants. 

Q3. One of the Hindu writes has written that Sikhs are same 

as Hindus the way they treat SGGS and pay respect ritually 

is same way as Hindus do. So they are same. Is it true 

ANS 3: In his misconception our Hindu brother can write 

whatever he wants. However the fact of the matter is that 

Sikhs bow in front of Sri Guru Granth Sahib (SGGS) to pay 

their respect to the Word (Shabad) of spiritual wisdom that is 

contained in SGGS, and not to its paper or ink. The spiritual 

wisdom of Guru Granth Sahib being the ultimate Word, 

carrying SGGS on one’s head is the minimum act of respect 

that a Sikh can express. Guru Granth Sahib is not an Idol. 

When read, it speaks directly to one’s heart, providing 

priceless words of spiritual wisdom.. 

Q4. Why there are less emphasis on Guru Har Rai Ji and 

Guru Har Krishan Ji (What he meant was gurpurabs, janam 

Sakhis, examples for learners etc.) 

ANS 4: Guru Har Rai Jee, and Guru Harkrishan Jee are the 

7 th and 8 th representative Gurus of the Sikhs who propagated 

the message of Guru Nanak Sahib. They are considered 

absolutely at par with rest of the Gurus. It is not true that 

their Gurpurabs are not celebrated, or examples from their 

life are not brought to the listeners for inspiration. Guru Har 

Rai Jee’s scolding of his son for misrepresentation of the 

Gurubani in discussions with Aurangzeb, and Guru 

Harkrishan Jee’s sacrifice of his life by serving the sick are 

the most popular discourses in the Gurdwara Sahibs. 

Q5. Was Guru Nanak Saheb pre nominated as prophet or 

was he just a genius scholar and was made guru by people 

ANS 5: Bestowed with the ultimate wisdom of spirituality, 

Guru Nanak Sahib in his humbleness, always claimed 

himself to be a low bard of the Almighty (Houn Dhaddee 

Kaa Neech Jaat sggs 468), while leaving the egotistic 

ignorance of tall claims of being demi-gods or prophets to 

others (Hore uttam Jaat Sadaaa-inday sggs 468). He was a 

born Guru not by the proclamation of some soothsayers, but 

recognized by the people for the words of Truth which he 

spoke. Regarding the God’s words coming through him, he 

himself says (Jaisee Main Aaway Khasam Kee Banee, 

Taisrhaa Kareen gian way Laalo. sggs 722). 

Q6. How did Guru Nanak proclaim himself a messenger of 

Waheguru By showing his karamat as per references in 

janam Sakhis; if yes then you Sikhs say karamat is sin to a 

sikh 

ANS 6: What Guru Nanak Sahib proclaimed himself to be 

has been answered in Answer # 5. 

Regarding him performing any miracles (karamat), he did 

not do anything that could be considered as against any of 

the laws of nature. The biggest miracle that Guru Nanak has 

performed is to provide humanity with the ultimate gift, the 

word of God contained in Guru Granth Sahib. These are the 

words which are capable of resurrecting any spiritually dead 

person back to Life (sookay kaasat haryaa. sggs 10). If any 

of the Janam Sakhis (stories) that happen to proclaim any of 

the miracles attached to Guru Sahib’s name, but are said to 

have happened against the laws of nature, then any belief in 

any such Sakhi is a sin for the Sikh as any such stories 

should be to any person of a truthful conscious. As per 

Sikhism, nobody is outside of the pale of God’s Hukam 

(Hukmay ander sabh ko, bahir hukam naa koi. Sggs 1), the 

Laws of Nature and nothing can happen out side of it. 

Q7. Does Sikhsim beleive that Khalsa is last religion and no 

more (prophets) would come again for protecting people at 

this present age of crime and insecurity 

ANS 7: In God’s infinite creation, there is no such thing as 

the last prophet or the last religion. 

Q8. Can Sikhs eat cow meat 

ANS 8: There is no prohibition of eating meat in Sikhism, 

including cow meat. The only prohibition is to not to eat 

Kuthaa, the Halaal meat that the Muslims eat. The reason 

for this prohibition is not because there is anything wrong 

with the Islamic style meat except it being ritualistic. But 

rather due to the kind of tyrannical image that it had 

acquired in India, during the tyrannical rule of the Islamic 

Mughals. 

This prohibition is to stay mindful about the historic fact 

under which the Muslim rulers forced Kuthaa, the Halaal 

Meat, upon the helpless masses of India while in the process 

of their forcible conversion into Islam. This is how the 

Halaal meat had become a sign of slavery. For a Sikh no 

slavery of any kind is acceptable. Therefore the prohibition, 

with a reminder; lest we forget. 

Q9. Does Sikhism believe in hell and heaven 

ANS 9: No, Sikhism does not believe in any place out there 

known as heaven, with the earthly kind of comforts like air 

conditioned bungalows, with free flow of wine, women, 

meats, and slaves etc, or a hell with drums of burning oils. 

For a Sikh separation from the Almighty (loss of contact 

with one’s conscious, the sense of justice, truth and fair 

play) is hell, while being one with God (having an 

attachment with Truth, and resulting bliss) is heaven. 



Therefore in Sikhism there is no longing for heaven or fear of 

hell. All one prays for is love for God. 

Q10. Do Sikhs believe in judgment day when all dead 

become alive and are judged for their deeds 

ANS 10: NO, Sikhs do not believe in the day of Judgment 

when all the dead will come alive. However they do believe 

that one’s deeds good/bad do play a part in bringing one near 

or getting pushed away from godliness, hence God. (Kami 

aapo aapnee, kay narhaiy, kay door. sggs 8). 

Q11. What is the philosophy behind keeping hairs Do hairs 

ascend iman(faith). 

ANS 11: A Sikh’s Identity (of uncut Hair and Turban) is 

his/her public declaration of a choice of following the Sikh 

path of moral living, that advocates: To not to use tobacco, or 

any other intoxicants, to not to commit adultery, and, to not 

to accept any kind of slavery. Furthermore, with a Sikh 

Identity, a Sikh declares openly that he/she will help the 

weak with all the power and ability at his/her command. The 

intact internal faith (iman) of a Sikh is that is represented by 

his/her intact hair. Therefore, intact hair by them-selves, do 

not ascend intact iman. 

Q12. Is sggs a poetry written by genius spirituals or allah’s 

words 

ANS 12: See answer# 5. 

Q13. Hindus believe in reincarnation and if Sikhs do believe 

then is it not same belief of Hindus 

ANS 13: Every religion worth its name believes in the 

existence of soul or conscious. And, all religions believe that 

the soul comes from somewhere at birth and goes somewhere 

after death. The difference in opinions comes in the answers 

to the questions, where does it come from and where does it 

go 

On the issue of Souls the religions of the Middle Eastern 

Origin (Judaism, Christianity, & Islam) believe that; a) 

except humans no other living beings have a soul; b) the 

souls come into human body at birth and at death they go into 

a suspended kind of mode till the day of Judgment; c) on the 

day of judgment they will be judged in front of God with 

their respective prophets sitting by God’s side; d) then, as per 

the judgment, the good ones will be sent to heaven while the 

bad ones will be thrown into hell; e) the day of Judgment 

hasn’t come yet. Therefore, according to this concept, some 

of the souls must have been sitting in the suspended mode for 

the last 2000 - 4000 years waiting for the Day of Judgment, 

while the others have been waiting for the last 1400 years. 

On the other hand the religions of the East believe that: a) 

every living being has a soul; b) at the time of birth, where 

the soul comes from, and after death where the soul goes, 

nobody has any control over it; c) therefore depending upon 

God’s Hukam (the laws of nature) souls can be sent 

anywhere, from humans to other living beings and vice 

versa; d) there is no mass scale day of judgment on which 

every one is going to be judged en mass; e) therefore, like 

everything else in nature, the judgment (reactions)) to one’s 

individual actions is also an ongoing phenomenon, that does 

not wait for any accumulation of souls before deciding their 

future course. 

Sikhism, even though a religion of the East, as a rule is not 

much bothered by the state of the soul before birth or after 

death. Because there is not much that anybody can do about 

one’s soul, as long as it is separated from the body. 

Therefore, the major emphasis in Sikhism is to cease the 

right opportunity, while the soul is still with the body. 

According to Sikhism, the human life is a golden 

opportunity to find the Creator and become one with Him. 

(Bha-ee prapatt Manukh dahuria, Gobind milan Kee eh teree 

Baria. sggs 12) Therefore, the thing to do is to not to blow 

this golden opportunity. Because, in case of missing this 

golden opportunity, nobody knows, as to when is the next 

golden opportunity going to come one’s way Could it be, 

after the Middle Eastern Time Scale of thousands of years 

of suspended kind of mode of separation Or, the Eastern 

Time Scale of wandering around in 8.4 million kinds of 

different lives, hopping from one form of life to the other 

No matter which Time Scale one happens to pick, the 

consequences of wasting this life away in pursuit of 

frivolous things look pretty serious. 

Q14. Who is right koran or sggs (talking about life after 

death) 

ANS 14: Without the acquiring of righteous wisdom and 

then translating it into righteous actions, the final results of 

the ritualistic following of both, the Koran as well as SGGS, 

are disastrous. What is needed is right actions, and less 

drama. Regarding the information about issues like life and 

life after death one needs to compare both to decide for 

one’s own self as to what seems to make more sense. 

Q15. Who was first human as per Sikhism 

ANS 15: Nobody knows. And in one’s spiritual 

development this piece of information is of no consequence. 

All tall claims by some that they know as to who was the 

first human, is nothing but a concoction of fairy tales of 

empty boastings. 

Q16. SGGS ji asks jeev that all human beings are one and 

same then yo u don’t eat kutha 

ANS 16: Eating or not eating of Kuthaa (the Halaal Meat) 

has nothing to do with the oneness of all human beings. The 

reason for not eating Kuthaa is to not to forget the Islamic 

Masters’ tyranny in which this meat was thrust upon the 

helpless people of India in the name of Islam. . 



Q17. How joonis are justified One becomes horse and 

other human being. 

ANS 17: See Answer # 13. 

Q18. One becomes human being because of good deeds then 

why human beings are not good in deeds (talking about 

criminals) 

ANS 18: There is no such contention anywhere in SGGS 

according to which one becomes a human being because of 

good deeds. 

Q19. Sikhs w/o amritsanchar is guru ka sikh or no as 

sikhsim is khalsa only. 

ANS 19 Any man or woman, who believes in the 

teachings of Guru Nanak and adopts them as the guiding 

principles of his/her life, is a Sikh (student) of the Guru. 

Now, some of us openly want everyone to know about our 

choice of being the Guru’s Sikh, while some of us don’t. 

Those of us, who are proud to be the Guru’s Sikh, make ourselves 

identifiable by adopting the Guru’s image of unshorn 

hair and turban, while others don’t. 

Furthermore, some of us go a step further by taking a public 

oath about our commitment to the Guru’s teachings which is 

done by taking ‘Khanday Dee Pahul’. Those who take this 

public oath and live by it are known as the Khalsa. Thus all 

of the non-recognizable, the recognizable, and the Khalsas 

are Guru’s Sikhs but with varying degree of commitment to 

his teachings. 

Q20. If Sikhs do not believe in idol worship then why I saw 

your Guru pictures at Sikh homes and gurudawaras 

ANS 20: No Gurdwara Sahib should have any pictures of the 

Guru sahibans, because, in the future it has the potential of 

converting the two-dimensional pictures of the Gurus into 

three-dimensional idols for idol worship. However, for a 

home, if one has the understanding of not worshiping the 

pictures and has the awareness that none of the pictures being 

real, are nothing more than imaginations of some artists, 

then it may not be considered that objectionable. 

***** 

QUESTIONS TO WORTHY SIKHS 

Charnjit Singh Bal 

The philosophers, theologians, scholars, journalists, academia 

and intelligentsia are the conscience and voice of a nation, 

community, society and religion, etc. Why majority of these 

worthy members of the Sikh Panth are mute about: - 

Editors, publishers, promoters and propagators of misleading 

literature such as Dasam Granth and Gurbilas that are replete 

with Eroticism, Avatar-ism, Ritualism, Wizardry, 

Mythology, Idolatry, etcetera and stigmatize venerated Sikh 

Gurus as marijuana (Bhung) junkies 

Bhai Joginder Singh Vedanti along with Dr. Amajit Singh 

edited Gurbilas Patshahi 6 and got it published by S. G. P. 

C. in 1996 AD and arbitrarily exonerated alleged rapist 

Sadh Dhanwant Singh of Pallian, Dist. Nawanshehar Akali 

Dal was formed as a defensive wing of Gurdwara reform 

movement on 14 th Dec. 1920 to combat onslaught of Arya 

Samaj radicals including Daya Nand and Christian 

missionaries on Sikhism; but has now evolved into a 

national political party in India and a provincial ruling party 

in Punjab, meddling in Sikh religious affairs Contrary to 

the fundamental concepts and doctrines of Sikhism where 

Piri (Gur-Meryada) takes precedence over Miri 

(opportunistic polity) their roles have been reversed 

Appointment as Akal Takht Jathedar and Harmandir Sahib 

Head Granthi of Bhai Puran Singh who was fined Rs.100 in 

1980 for claiming payments for performing two 

simultaneous Paths (at two places at the same time) while he 

was resident Granthi at Tarn Taaran 

Cultism and sectarianism perpetrated by the spurious Sikh 

gurus, Sants, Babas and Sadhs and those Singh Sahibs and 

Jathedars who fraternize with these Anti-Sikhism elements 

***** 

GURDWARA BAN ON SHORT-HAIR MARRIAGE 

Jamshedpur, March 13, 2005: Parvinder Bhatia 

Buoyed by the success of the ban imposed on jeans-clad 

women from entering the Gurdwara premises, the Central 

Gurdwara Prabhandhak Committee (CGPC) here has 

decided to ban Sikhs with trimmed hair from getting 

married at gurdwaras. According to CGPC officials, the step 

has been taken to uphold the religious customs of the 

community. They said the decision was taken after 

consulting senior members of the community. CGPC has 

written to the heads of 23 Gurdwara prabandhak committees 

in the city to implement the decision. 

It has also warned the committees of strict action if they 

were found flouting the orders. “The holy books have some 

directives on hair in our religion but it is sad that people, 

especially the youths, are shaving their beards and heads 

and disowning the sacred beliefs. It is essential to create 

awareness among them,” said Sardar Shailendar Singh, a 

senior official of the CGPC. 

Members, men or women, with trimmed hair will not be 

allowed to perform “Anand Kharaj” (a religious marriage 

ceremony) on the Gurdwara premises. Senior CGPC vicepresident 

Harbhajan Singh said the decision would work as 

a pressure tactic on youths so that they will learn to respect 

their hair. “Hair is the identity of a Sikh but it is sad that 

trimming of hair has become a sort of fashion among 

youths. We have to make them realise the importance of our 

beliefs. The ban will also serve an eye opener for parents,” 



he said. Singh, who is also the president of Sonari Gurdwara 

Prabandhak Committee, said the Gurdwaras have already 

started implementing the decision. 

However, the decision taken by the central body is set to 

snowball into a controversy as some members have started 

voicing their protest. “The decision is unjustified. At a time 

when other religions are becoming liberal, how can the 

religious heads of our community be so rigid We would 

protest the decision,” said Avatar Singh Nagi, a resident of 

Baridih. However, Sardar Shailendra Singh, president of 

CGPC, said only a small section of people are protesting the 

decision and they are ready to face any type of challenge. 

***** 

TRANSLATION SCAM IN DELHI 

GURDWARA COMMITTEE 

Varinder Walia and Pawan Kumar 

Amritsar, March 13, 2005 

“I can’t understand or read Punjabi … It was the grace of the 

Almighty which made me accomplish the gigantic task of 

translating Guru Granth Sahib into different languages”. 

These are excerpts of video clips taken during a sting 

operation, which exposed the biggest ever ‘translation scam’ 

of the Delhi Sikh Gurdwara Management Committee 

(DSGMC) spanning over four decades. 

This is for the first time that spy cameras were used by 

certain Sikh organisations to expose the DSGMC .The 

translation/transliteration done by Mr Vemaraju Bhanu 

Murti, a Telugu-speaking person, and assigned by the 

DSGMC, had glaring discrepancies . The translation and 

publication of Gurbani involved a huge budget, which seem 

to have gone waste. 

The sting operation was carried out by the Delhi-based 

Global United Research and Service Institute of Knowledge 

for Humanity (GURSIKH) along with the Naujwan Khalsa 

Phulwari (NKP). These organisations have urged Akal Takht 

to get the matter investigated and take stern action against the 

guilty. However, Mr Parmjit Singh Sarna, President, 

DSGMC, has said that he had withdrawn the work from Mr 

Murti. He said the DSGMC would constitute an inquiry 

committee to take action against those who were involved in 

assigning the translation task to a non-Punjabi-speaking 

person . 

Dr Sukhpreet Singh Udhoke, vice-president of GURSIKH, 

and Mr Avtar Singh of the NKP at a press conference here 

today alleged large-scale misuse of golak funds in getting 

Guru Granth Sahib translated into Telugu and 17 other 

languages. They alleged misappropriation worth lakhs in 

connivance with DSGMC members. They alleged that Mr 

Murti was honoured with siropa and described as ‘panth 

vidvan’.They alleged that during the translation, the meaning 

of certain stanzas of Gurbani was distorted. 

Dr Sukhpreet Singh said from 1962 to 1999 only Sukhmani 

Sahib and Japuji Sahib was translated and that too only in 

Telugu, but surprisingly after 1999 till 2002 the same person 

was able to translate Guru Granth Sahib into 17 languages 

in a short span. Mr Avtar Singh alleged that during the 

translation of Guru Granth Sahib, maryada was not 

observed. He requested the Jathedar Akal Takht to 

immediately ban and stop the publishing of the translations. 

***** 

TRANSLATION OF GRANTH SAHIB NOT 

ACCEPTABLE: 

Bibi Jagir Kaur 

Sarbjit Dhaliwal, Tribune News Service, Chandigarh, February 9, 2005 

The SGPC today opened a new front against the 

organisations and individuals engaged in the translation of 

Guru Granth Sahib in other languages such as Telugu, Urdu, 

Kannad, Tamil and Hindi. 

Giving a clear warning in this regard to the organisations 

and individuals concerned, the president of the SGPC, Bibi 

Jagir Kaur, said that certain organisations were engaged in 

the translation of Guru Granth Sahib. "It was not acceptable 

and nothing should be done in this regard without the 

SGPC's permission", she added. Books could be published 

about the meaning of Gurbani in Guru Granth Sahib, its 

significance and message. 

"Guru Granth Sahib could not be translated or published in 

its original form in any other language nor the ' Parkash' of 

the translated work could be held anywhere", she added. 

After the meeting of the executive committee of the SGPC, 

she said that strict action would be taken against those 

resorting to the translation of the holy Granth. 

***** 

GIANI SANT SINGH MASKEEN 

Pritpal Singh Bindra, Ontario, Canada’ [pritpalbindra@rogers.com] 

In a few Sikh Forums there have been a number of postings 

commenting on the sudden demise of Giani Sant Singh 

Maskeen. Most of those paid honourable tributes whereas 

some expressed discontent, too, which were criticised. Mrs. 

A. Singh of Canada wrote, “As a person in the public eye, 

one cannot just grant him blanket immunity by virtue of 

death, if praises can be heaped so can criticism. It is idle, 

malicious, mal-intentioned criticism that one should keep 

away from. Without constructive criticism no one would 

ever learn." 

I have great regard for Maskeen Jee. No doubt he was 

bestowed with a gift of gab. His frequent references to the 

Persian and Sanskrit sources were quite impressive. But his 

knowledge of history was confined to the history books 

written heavily under the influence of Brahminical criteria. 

Not only him but also almost all of our Kathawachiks are 

heavily influenced by the superfluous stories in these books 



which are quite contrary to the Gurmat philosophy. Unless 

and until concerted efforts are put in to evolve an authentic 

narration of the circumstances prevailing at the time, we 

cannot blame these narrators. 

But we are a divided nation. Recently a group of historians 

under the direction of SGPC brought out first volume of four 

“authentic” ‘Sikh History’. Instead of giving the points, 

which needed looking into, one S. Manjit Singh has come 

heavily on the compilers (Spokesman, Chandigarh Nov. 2004 

issue) Instead of criticising the compilers, I would have 

expected the writer to go through the book and point out what 

facts are erroneous and what should have been there 

according to his research 

Listening to Maskeen Jee in the audience was quite different 

to talking to him in person. In private or public conversation, 

he would never like to hear contradicting views, may those 

be supported authentically. 

***** 

guru srvru hm hMs ipafry 

pRo: ieMdr isMG Gwgf 

igafn dy cfnx qoN ibnF mnuwKqf pÈUaF vFg jUn Bog ky (Kfieaf mYlu 

vDfieaf, pYDY Gr kI hfix .. bik bik bfdu clfieaf ibnu nfvY ibKu 

jfix .. (1331) sMsfr qoN ivdf ho jFdI hY . PÉr jog mfarky mfrny 

qF bhuq dUr dI gwl hY, afm mnuwK nUM qF kyvl, Kfxf, pIxf, pYnxf qy 

TIk qrHF bolxf BI nhIN afAuNdf . pÈU ieqnf gMd nhIN iKlfrdf, ijqnf 

mnuwK aKvfAux vflf iKlfrdf hY . gMdgI kUVf pRdUÈx anyk qrHF df 

jbfn df, ilKqF df, DoKf Pryb qy hor keI qrIikaF df . sdIaF ipCoN 

kudrq imhrbfn ho ky iksy pYgMbr nUM DrqI qy, ivÈyÈ kfrjF leI 

GldI hY . aijhy rOÈn idmfg, BUq BivwK dI soc rwKx vfly, 

prAupkfr dy mujwsmy, mhFpurK ‘‘mUrK mugD`` lokF nUM, ijAuxf mrnf 

isKfAuNdy hn . siqgurU nfnk sfihb jI ny, jo lfsfnI pUrny pfey, jo 

nvyN rfhF dI inÈfn dyhI kIqI, mnuwK nUM ikrqm pUjf vwloN hoV ky, iek 

dy pujfrI bxfieaf, kfierqf Biraf nrkI jIvn ijAux vfilaF 

‘‘(ÈUkr suafn grDb mMjfrf .. pÈU mlyC nIc cMzflf .. gur qy muhu 

Pyry iqn join BvfeIaY.. bMDin bfiDaf afeIaY jfeIaY ..`` (832) nUM 

siqgurU jI ny, ‘‘ijn mfxs qy dyvqy kIey`` vrgf aiq ibKVf pr 

bhuq jrUrI kfrj afrMB kr idwqf . hor anyk prAupkfr hn siqgurU 

jI dy, pr hQly lyK ivwc kyvl, ‘‘ kF icwty hoey jF kFvF qoN hMs bx 

gey, jF iPr ipMgly (kohVI ) df rog hwitaf, qMdursq bixaf`` bfry 

gurbfxI dI afKrI ksOtI qy, swc JUT dI prK kIqI jfvygI . 

swc df sUrj gurbfxI pVH ivcfr ky, afm mnuwK igafn dy cfnx nfl, 

afpxy idmfg dy hnyry kony rOÈn kr irhf sI . dunIaF jhfn dy pfey 

bMDn, vihm Brm, nrk surg, dfn puMn qIrQ ieÈnfn afid dy 

gurbfxI rUpI qyg rfhIN prKcy Auzdy jf rhy sn . sdIaF qoN ikrqIaF 

dI kmfeI qy plx vfly ‘‘prjIvI``, Drm df colf pihnI bYTy iÈkfrI, 

afpxy hlvy mMzy nUM CyqI kIqy ikvyN iqafg dyNdy iehnF ivhlV 

luwtyiraF dIaF DfVF ny, klpq khfxIaF df shfrf lY ky, ‘‘klru Kyqu 

lY kUVu jmfieaf, sB kUVY ky Klvfry`` (981) mhFvfk muqfbk, gurU 

GrF ivwc inqf pRqI, svyry Èfm, bVI inlwjqf nfl, iehnF muPq 

KoiraF ny JUT khfxIaF df pRcfr afrMB idwqf . igafn dy sfgr nUM 

(gurbfxI) DUPF DuKf, twlIaF vjf icmty ZolkIaF KVkf, joqF jgf, 

Bog lgvf ky hUbhU mUrqI dI inafeI pUjf jogf bxf ky rwK idwqf . 

afm iswK nUM gurbfxI qoN qoiVaf igaf. sUrj pRkfÈ, guriblfs 

pfqÈfhI CyvIN (sB qoN niKwD) qy klpq bfly vflI sfKI nfl joVn df 

bwjr pfp kIqf igaf . ijnHF ikqfbF ivwc, siqgurU sfihbfn, BgqF 

aqy jIvn vfly iswKF dI, byÈrmI nfl byiewjqI kIqI geI sI, AuhnF 

ikqfbF dI pRsMsf hoeI, gurdvfiraF ivwc kQf afrMB krvfeI geI . 

ijs gMdgI BrI KfeI ivcoN, siqgurU jI ny mnuwKqf nUM bfhr kwiZaf 

sI, iehnF pMQ doKI pujfrIaF ny, muV Ausy gMdI dldl ivwc suwt idwqf 

. ieiqhfsk aqy vwzy nfmI gurdvfry, iehnF pMQ doKI qy gurbfxI 

ivroDI mnmuwKqf dy isr kwZvyN awzy bx ky AuBry hn . 

siqgurU jI dI pfvn bfxI dy huMidaF hor iksy sbUq dI loV nhIN huMdI 

. sfrI dunIaF dy lok iewk pfsy hox, gurU dI bfxI dUjy pfsy hovy, qF 

swcf iswK, ibnF dyrI siqkfr sihq gurU jI dy ipwCy hovygf . pr gËb 

dyKo, idn idhfVy gurbfxI dy hukmF dI AulMGxf krn vfly, duÈt 

krm, vwzy gurdvfiraF ivcoN, vwzy lIzrF qy jwQydfrF vwloN kIqy krfey 

jf rhy hn . hQly lyK nUM isrP drbfr sfihb dy srovr ivwcoN ‘‘kfly 

kF icwty ho ky inkly`` qwk sImq rwKx dI koiÈÈ kIqI jfvygI . ibnF 

iksy pRmfixk sbUq aqy hvfly qoN, ieh pRcfiraf igaf ik iewQy iewk 

CwpVI hoieaf krdI sI . AuQy rfm cMdr aqy sIqf bxvfs smyN afey 

df kuPr qoilaf igaf . kuJ iewk ny hor keI sfry pIrF PkIrF df 

afAuxf BI ilK Diraf . iPr pwtI dy rfjy (pwtI ielfky ivwc pVqfl 

krn qy aijhy iksy rfjy dy hox bfry sbUq nhIN imly ) dIaF swq 

lVkIaF juafn hoeIaF . Aus ny sfrIaF nUM vfrI vfrI puwiCaf-’’qusIN 

iks dI iksmq nfl rotI KFdIaF ho `` vwzIaF Cy lVkIaF afiKaf, 

ipqf jI! quhfzI iksmq nfl . CotI ny glq jvfb dy idwqf, ‘ aKy mYN 

afpxI iksmq df Kf rhI hF. `` rfjf sKq nfrfË ho igaf . Jwtpwt 

iek kohVI (ipMglf) lVkf lwB ky afpxI lVkI df ivafh Aus nfl 

kr idwqf . ‘‘vyKF hux qUM afpxI iksmq dI rotI ikvyN KfvygIN hYN ! 

hnyr sfeIN df .. iek mfsUm lVkI vwloN swc bolx qoN, kroD ivwc Br 

ky, aYzI iBafnk sËf idwqI koeI ipqf afpxI bytI dI ijMdgI ies 

qrHF brbfd kr skdf hY KYr ! lVkf tur nhIN skdf sI, lVkI 

rjnI ny, ies nUM tokrI ivwc pfky, isr qy cuwk ilaf, qy BIK mMg ky 

rotI Kfx lwgI . rfjy dI bytI suMdr jvfn, jmfny dy lPMigaF qy 

srkfrI guMizaF, AuhnUM byieËq nF kIqf iPr Auh turdI hoeI, 

aMimRqsr (qdoN cwk rfmdfs) CwpVI dy iknfry, ipMgly vflI tokrI rwK 

ky, Kud rotI mMgx clI geI . ipMgly ny vyiKaf ik CwpVI ivwc kfly kF 

cuwBI lfAuNdy hn, ieÈnfn krdy hn, qy sPYd ho ky bfhr inkldy hn 

. keI QfeIN hMs bx ky Auzdy gey BI iliKaf imldf hY . ies qoN pRyrq 

ho ky ipMglf irVdf hoieaf, CwpVI ivwc jf izwgf . bs iPr kI sI, 

qurMq srIr kuMdn (sonf) vrgf bx igaf qMdurq . pUrI zIl zOl 

vflf suxwKf nOjvfn . rjnI nUM tokrI lfgy bYTf imilaf . rjnI ny 

puwiCaf qUM kOx hYN myrf pqI (ipMglf ) ikQy hY ‘‘qyrf pqI mYN hI hF, 

ies CwpVI ivcoN, kFvF nUM icwty huMdy vyK ky mYN BI cuwBI mfr leI, qy 

nONbr nON qyry sfhmxy KVf hF`` . nhIN ! qUM JUT boldf hYN, rjnI kVkI 

. nOjvfn ny afpxy hwQ df iewk aMgUTf, hflI pihlF vflI hflq ivwc 

rwiKaf hoieaf sI . Auh pfxI ivwc zob idwqf, awK dy Por ivwc 

qMdrusq ho igaf . rjnI qy nOjvfn ny, gurU rfmdfs jI dy crnF qy 

mwQf tyikaf . aÈIrvfr lY ky cly gey, suKI jIvn bqIq krn lwgy . 

gurU rfmdfs jI ny Ausy QF qy srovr bxvfieaf . kohVy TIk hox df 

vrdfn idwqf . qdoN qoN sfD sMgq jI, ieQy anykF lokF dy rog kwty jf 

rhy hn . ikAuNik mhfrfj jI ny, gurbfxI ivwc iliKaf hoieaf hY, 



glq ikvyN ho skdf hY- ‘‘aMimRqsru siqguru siqvfdI ijqu nfqY kAUaf 

hMsu hohY.`` ies gurU pMkqI nUM suxky hr iswK dI jbfn ruk jFdI hY . 

afpxy siqgurU jI nUM glq ikvyN afKy dfs lMmy smyN qwk ies duibDf 

aqy pRyÈfnI ivwc Btkdf irhf. siqgurU jI ny afp hI rihmq krky, 

gurbfxI nUM arQF smyq pVHn leI pRyiraf . ‘‘kF, kAUaf vfly, aqy 

srovr vfly`` Èbd not krdf igaf . sfry ÈMikaF df srb nfÈ ho 

igaf . iewk iewk svfl df juafb iml igaf . afAu awgy lVI nUM cldI 

rKIey- 

1[ pihlI gwl qF ieh ik aMimRqsr srovr, siqgurU jI kfrn siqkfr 

df pfqr bixaf hY jF ik rfm cMdr sIqf kfrn jF guriblfs pf: 

CyvIN pusqk muqfbk ivÈnUM kfrn ikAuNik hrI nfm ivÈnUM df hY, ies 

qrF ieh ivÈnUM mMdr hY- sfvDfn, hoiÈafr . iPr mhfnqf ieQy 

pivwqr bfxI dI hY jF srovr dI iPr pRbMDkF pujfrIaF pYqVf bdl 

ilaf . nhIN jI soBf qF gurbfxI dI hI hY, pr dyKo nF lgfqfr bfxI df 

kIrqn hox krky, srovr mhfn ho igaf . iPr gurbfxI df kIrqn 

pfT kQf qF hor BI anyk QfeIN ho irhf hY, AuQoN dy CwpV ikAuN pivwqr 

nhIN bxy ies nUM jI siqgurU jI df vrdfn ju imilaf hoieaf hY . 

aijhIaF hËfr XblIaF pujfrIaF koloN suxn nUM imldIaF hn . dlIl 

qy Krf Auqrn vflf iewk BI jvfb nhIN imldf . 

rfvI diraf df pfxI, Kfl (hMslI) bxf ky, gurU Gr dy pRymI, sMqoK 

dfs qy pRIqm dfs ny srovr qwk puwjdf kIqf sI . purfqn simaF ivwc 

nihrF nF mfqr hI sn . vftr vrks (tUtIaF) df svfl hI nhIN sI . 

nlky jF bor lfAuxy hfly socy BI nhIN gey sn . iewko iewk sOKf sfDn 

sI pfxI dIaF loVF pUrIaF krn df; brsfq df pfxI nIvyN QF (CwpV 

srovr) iewkTf krky rwK ilaf jfvy . ieÈnfn, pIx, kwpVy Dox qy 

pÈUaF leI iewQoN hI pfxI vriqaf jFdf sI . ajy qwk Bfrq dy keI 

mfrUQlI ielfikaF ivwc, iesy qrHF kIqf jFdf hY . kuJ hwd qwk jfqpfq 

nUM Twl pfAux vfsqy, srovrF kMm kIqf . KUh dUjI qrjIh sI, ikAuNik 

iewtF pkfAuxIaF, lohy dIaF itMzF aqy KUh gyVn vflIaF grfrIaF 

bxfAuxIaF, bhuq aOKf sI . awj BI vyiKaf jf skdf hY, drbfr sfihb 

dIaF prkrmF vflf ihwsf, bfkI sQfn nfloN nIvF hY . ieh inrvfxqf 

df pRqIk nhIN hY, sgoN nIvyN QF pfxI iewkTf krn leI sI . kysrgVH 

(anMdpur) bhuq AuwcI phfVI qy bixaf hoieaf hY, iPr AusnUM kI hMkfr 

ivwc afPiraf mMinaf jfvygf dmdmf (qlvMzI sfbo) Aucy QF 

gurdvfrf suBfiemfn hY . PiqhgVH sfihb, duKinvfrn , pitaflf, 

ÈIÈ gMj bMglf sfihb qy rkfb gMj, idwlI sfry gurdvfry AuwcIaF QfvF 

qy bxy hoey hn , kI ieh sfry glq bx gey iPr aMimRqsr drbfr 

sfihb dI inmrqf nUM ikvyN TIk iswD kIqf jf skygf . kI ies inmrqf 

dy pRqIk asQfn ivwc kfbj lok inmrqf nfl BrpUr hn ies 

asQfn dy nËdIk qyjf isMG smuMdrI hfl aMdr sfl ivwc do vfrI 

kTpuqlIaF df iGnfAuxf qmfÈfhuMdf hy . iewk kmytI dy pRDfn dI 

‘‘lPfPy vflI cox. kmytI mYNbr pihlF hI sfry aiDkfr ‘kflI dl dy 

pRDfn nUM sONp ky, crnF qy ÈIÈ Jukf ky, vPfdfrI df akwt sbUq pyÈ 

kr idMdy hn . `` hfkm DVf alocnf sunx df afdI nhIN huMdf . gurU 

gMRQ sfihb dI hjUrI drbfr sfihb dy aYn nyVy, ‘‘kfghu hMs kry`` 

vfly srovr dy smIp ieh mfnXog pMjF ‘‘isMG sfihbfn`` dy snmuK, 

iek dUjy dIaF pwgF lfhuMdy , dfVIaF kys puwtdy, DI-BYx puxdy, sfl 

ivwc do vfrI vyKy jf skdy hn . nvMbr ivwc pRDfngI qy mfrc ivwc 

bwjt iewkT . iehnF dI ibrqI hMs nhIN bxI iehnF dy mn df kohV 

nhIN hwitaf . ieh awj kl kF nhIN rhy, ivcfrf kF bVf zrpok huMdf hY 

. ieh lok ‘‘hwk prfieaf`` (gurU kI golk) Kf Kf ky, inrIaF 

hfbVIaF hoeIaF igrJF df rUp Dfrn kr cuwky hn . srovr dy 

ieÈnfn ny, iehnF df rfeI mfqr kuJ nhIN sMvfiraf . 

Bfrq Br ivwc aMdfËn pMdrF lwK dIrG (kohV) rog vfly pRfxI mOjUd 

hn . ryzIE, tI[vI[ qy aKbfrF rfhIN, AuhnF qwk Kbr ikAuN nhIN 

pucfeI jFdI ik afAu vIro, BYxo ies pivwqr srovr ivwc ieÈnfn kro, 

quhfzf rog hwt jfx dI pwkI grMtI hY . Kbr kMnI pYNidaF hI ieh lok 

DfeI krdy hoey, aMimRqsr puwjxgy . pUrI ÈrDf nfl ieÈnfn krngy . 

qMdursq ho jfx dI sUrq ivwc, sdf leI gurU crnF dy BOry bx jfxgy 

. iswK pMQ df nroaf aMg bx jfxgy . sMsfr dy lokF nUM kUk kUk ky 

dsxgy, asIN ies krfmfqI srovr ivwc ieÈnfn krky nONbr nON ho 

gey hF, bVf mhfn hY ieh gurU dr . afAuN qusIN BI ieQoN KuÈIaF dIaF 

JolIaF Br lY jfAu . aglI mËydfr gwl ieh ik ÈomxI kmytI 

vfilaF, cOQy pfiqÈfh jI dy nfm qy ‘‘gurU rfm dfs hspqfl qy 

kflj`` aMimRqsr ivwc hI keI sflF qoN clfieaf hoieaf hY . jy kohV 

vrgy mfrU rog srovr ieÈnfn nfl rPf ho skdy hn qF bfkI rog 

ikhVy bfg dI mUlI hn hspqflF qy kroVF ruipaf ikAuN ‘brbfd` 

kIqf jf irhf hY . iehI pRcfr Zol vjf ky ikAuN nhIN kr idwqf jFdf 

ik ‘‘srb rog k aAuKd, sRovr ieÈnfn`` . ies ihsfb qF sfry 

hspqfl bMd ho jfxgy, zfktr ivcfry byruËgfr [[[[[ 

iPr iek iGsI iptI bodI ijhI gwl afKxgy, ieQoN dy aMny pRbMDk 

‘‘pihly smyN ivwc kohVI df kohV hwt igaf sI . awj kl qF kdy 

kdfeIN koeI ‘‘cmqkfr`` vfpr jFdf hY . pr nhIN ies df mqlb 

awjkl soRvr dI qfkq Gt geI hY iPr kuPr qolxgy, ‘‘AuhnF 

vkqF ivwc kfly kF icwty ho gey sn, kuJ ku hMs BI bx gey sn, pr 

hux nhIN bxdy, jmfnf jo burf af igaf hY .`` ikrpf krky dwso AuhnF 

icwty kFvF dI Aulfd icwtI hI jMmI sI ik kflI jy bwcy kfly jMmy qf 

ikAuN jy icwty hI jMmdy sn, qd awj kl AuhnF icwty kFvF dy drÈn 

ikAuN nsIb nhIN huMdy hMs dI koeI nsl awj qwk ikDyr vyKx ivwc 

nhIN afeI . hF vwzI sPyd bwqK nUM hMs mMn ilaf jfvy qF koeI 

aPsos nhIN. pr ieh pwkI bfq hY ik hMs numf bwqK, kF dy sRovr 

ieÈnfn qoN pRgt nhIN hoeI . AuhnF dI awj BI afpxI iewk alwg 

nsl hY . ies sRovr dy pfxI nUM ÈrDf vs, aMimRq afK ilaf jFdf hY 

. kI aMimRq nfm krx nfl pfxI aMimRq bxf jFdf hY sfry Èihr df 

nfm BI qF aMimRqsr hI hY, kI Èihr ivcoN burfeIaF df Bog pY ipaf 

afm ÈihrF vFg hI corIaF, TwgIaF, kql, irÈvqF, blfqkfr 

nÈy[[[[[[[. kI hY ieQy jo vKrf hY drbfr sfihb ivwc gurU gMRQ 

sfihb nUM mwQf tykx sfr, awgy turnf pYNdf hY, ikAuNik sMgq ivwc bYT 

ky kIrqn sunx leI jgf bVI sImq hY . ipCly pfsy jfeIey qF iewQy 

PwtI qy iliKaf imlygf - ‘‘aMimRq df culf ipCy hwtky lvo jI`` . 

puwCx qy syvfdfr ny ierÈfd Purmfieaf - ‘‘mUMh ivcoN jUTf ho cuikaf 

aMimRq vfps nf izwgy, vrnf soRvr dy aMimRq nUM jUTf kr dyvygf `` . 

puwiCaf igaf peI aOh sfhmxy iesy sRovr ivwc jo sYNkVy lok nhf rhy 

hn, Auh afpxy jUTy mUMh, bfhr jmHF krvf afey hn Auh qF afpxy 

pYr BI ivwc zob rhy hn . hor qF hor jwQydfr jI ! afpxI ‘‘hgxI 

muUqxI`` BI kmly lok aMimRq ivwc zob rhy hn, ieh aMimRq qdoN 

BirÈt plIq nhIN ho jFdf gurU Purmfn hYaMDy 

aklI bfhry, mUrK aMDu igafnu .. nfnk ndrI bfhry, kbih n 

pfvih mfnu .. (790) 

Auey BilE purKo ! jo idmfg vfihgurU jI ny bKiÈaf hY, Aus dI kdI 



Xog vrqoN BI krogy ik korf (ax vriqaf) hI vfps Byj idEgy rfvI 

diraf bfkI afm dirafvF vFg, phfVF ivcoN inkl ky, pTfxkot qoN 

Auprly pfsy, KulHy mYdfnI ielfky ivwc af Auqrdf hY . ipCy phfVF ivwc 

qF jn jIvn nFh dy brfbr hY, kwcI imwtI BI nhIN hY, ies leI pfxI 

svwC rihMdf hY . ies qoN awgy jIvn prvfh bhuqf, pÈU pMCI, afpxIaF 

loVF pUrIaF krdy hn . diraf dy nyVy vsy ÈihrF, ngrF ksibaF df 

sfrf gMdf pfxI, ml mUqr, nflIaF duafrf dirafvF ivwc pNYdf kr 

idwqf jFdf hY . nyVy lwgIaF PYktrIaF df mlbf qy dUiÈq pfxI BI, 

dirafvF ivwc vhf idwqf jFdf hY . iknfiraF qy pÈU crdy hn, mwJF 

gfvF cuwBIaF lfAuNdIaF hn . bhuq sfry pÈU qy mnuwK mrn qy ivwc rohV 

idwqy jFdy hn . pfxI aMdrly jIv zwz mwC kwCUkumy, mgrmwC afid 

axigxq Coty vwzy jIv, dirafvF ivwc hI jnm lYNdy hn, jIvn 

ikirafvF krdy hn, ivcy mr jFdy hn . brsfq ivwc AucIaF QfvF df 

sfrf gMd, kUVf, kcrf pfxI nfl ruV ky diraf ivwc af pYNdf hY . ies 

dirafeI pfxI ivwcoN drbfr sfihb leI pfxI pRfpq kIqf jFdf hY . 

jrf TMZy idmfg iPr sfrf nkÈf awKF awgy ilafAu ik ieh pfxI ikMnf 

rfhF ikMnF hflfqF rfhIN aMimRqsr phuMicaf hY . iPr ieQy puwjidaF hI 

ieh ‘‘aMimRq`` ikvyN bx igaf aMimRq df awKrI arQ hY ‘‘ijs jl dy 

pIx nfl mOq nf afvy`` . ieQoN lwKF lokF pfxI pIqf hY, kI Auh amr ho 

gey jI nhIN Auh sfry BI mOq df gRfs bxy hn . awj dy lotU pujfrI BI 

amr nhIN hn, iksy vyly BI PUk inkl skdI hY . ipCy ieiqhfs vl 

JfqI mfr lE . sRovr dI gwl Cwzo, KMzy kI pfhul lYx vfly BI srIr 

krky amr nhIN hoey . pfvn gurbfxI pVHn ivcfrn vfly BI, sdIv 

nhIN jIvy . ijnHF siqkfr Xog siqpurKF ny pfvn gurbfxI Aucfrx 

kIqI sI, srIr krky Auh BI ivdf ho gey . AuhnF Kud hI svIkfr 

kIqf hY bfxI ivwc ik BfeI srIr sdf nhIN rhygf - kbIr iehu qnu 

jfiegf skhu q lyhu bhoir.. nFgy pfvhu qy gey ijn ky lfK kroir .. 

(1365) jdoN ies swcfeI nUM iksy Cl Pryb nfl JUTlfieaf hI nhIN jf 

skdf, ik srIr ny sdf iQr nhIN rihxf, jo jnimaf hY Aus srpr hI 

mrxf hY. iPr rfvI diraf df sfDfrx pfxI, bf-rfsqf drbfr sfihb 

ho ky qIE kfl aMimRq nhIN bx jFdf . ies vwzy ‘‘aMimRq kuMz`` dI rIs 

kridaF bfxI df pfT krn vyly, nyVy kYnI, GVf, lotf, boqlF afidk 

pfxI pf ky itkf idwqIaf jFdIaF hn . nfl hI iek sRIPl (nfrIal) 

sRI gxyÈ jI dI pUjf vflf rwK ilaf jFdf hY . ies afs nfl ik ies 

ivwc gurbfxI pRvyÈ kr jfvygI . pfT smfpqI qy pivwqr ‘‘aMimRq`` 

Ck lvFgy . nfrIal dI igrI Kf lvFgy . byVf pfr, lok pRlok dy suK, 

bfxI df ‘‘Pl`` ibnF suxy ibnF smJy iksy gYbI ÈkqI nfl aMdr dfKl 

hox df Brm pfl lYNdy hn , ieh afigafnI ÈrDflU . crn pfhul dyx 

vfly mhFpurK, (asl ivwc mhF mUrK) sfry iPr ikAuN vgdI gMgf ivwc 

cuwBI nf lfAux Auh PUkF mfr ky, mMqr pVHky, pfxI, qvIq, afty dy 

pyVy dy ky gfvF mwJF qy ÈrDfvfn bIbIaF nUM duwD puwq dIaF dfqF dIaF 

JVIaF lf idMdy hn . kfÈ ieh bfby ÈoRmxI kmytI dy sqfeI sfl rhy 

pRDfn gucrn isMG tOhVf nUM iek do puwqr bKÈ idMdy ijs dy koeI 

Aulfd nhIN hY . 

afAu ieh vyKx dI koiÈÈ krIey ik pfvn gurbfxI ivwc ‘‘aMimRq`` 

iknF arQF ivwc afieaf hY . (gurU gRMQ koÈkfrI arQ - sMpfdk zf: 

gurcrn isMG, pRkfÈk pMjfbI XUnI: pitaflf, ivcoN) 

1[ nfm- aMimRq nfmu mMin vsfey .. 118 

2[ gurbfxI - ‘aMimRq` bfxI sdf slfhy aMimRiq aMimRqu pfvixaf .. 

118 

3[ bolxf - ‘aMimRq` bolY sdf muiK vYxI .. aMimRq vyKY prKY sdf nYxI 

.. 118 

4[ siqgurU - siqgur ivic ‘aMimRq` nfmu hY aMimRqu khY khfey .. 

1423 

5[ hukm- amrdfis ‘aMmrq` CqR gur rfmih dIaAu .. 1408 

6[ idRÈtI - ‘aMimRq` idRÈit sMic jIvfey .. 191 

7[ mwKx - rsnf nfm jphu qb mQIaY ien ibiD ‘aMimRq` pfvhu .. 

728 

8[ duwD- soien ktorI ‘aMimRq` BrI .. ly nfmy hir afgY DrI .. 1163 

9[ srIr- ‘aMimRq` kfieaf rhY suKflI bfjI iehu sMsfro .. 154 

10[ afibhXfq- iJm iJm vrsY ‘aMimRq Dfrf` .. 102 

11[ ikrpf- aMdru lwBf rfm nfim ‘aMimRq` ndir inhflu .. 48 

12[ AUcy - ijhvy, ‘aMimRq’ hir gux gfAu .. 1219 

13[ imTy bcn - ijh pRsfid bolih ‘aMimRq` rsnf .. 269 

14[ Bojn - ijh pRsfid CqIh ‘aMimRq` Kfih .. 269 

15[ ivkfs - ibKusy ‘aMimRq` Bey gurmiq buiD pfeI ..akhu prmlu 

Bey aMqir vfsnf vsfeI .. 565] --- cldf 

ijnF mnuwKqf dy duÈmxF nUM byrIaF (duK BMjnI ) srovrF, rumfilaF, 

pIhiVaF, kVfh pRsfid vgYrf qoN cMgI coKI kmfeI ho jFdI hovy, 

AuhnF nUM kI loV hY, zUMGI Koj krn leI, KopVI nUM vfDU kÈt dyx dI 

iksy zyry ivwc mwJF nUM pwTy pfAu, gohf kUVf cuko, zyyrydfr dIaF lwqF 

bfhvF dI mfilÈ kro, pRÈfdy bxfAu qy KfE . ies qrHF gVveI bxky 

ivcfridaF kuJ kwcI pwkI bfxI iswK lAu . vkq afAux qy jF qy zyry 

dy muwKI bx jfAu . jF nvF zyrf iksy ivhlI peI Èfmlfq jmIn vyK 

ky, hor nhIN qF sVk/nihr dy iknfry, CwpV toBy lfgy, JMzf gwz idE 

. bfbf (gurU gMRQ sfihb jI) jI dI KfmoÈI df BrpUr Pfiedf 

AuTfAuidaF, pRkfÈ ilaf kro . jy kMm cl igaf qF sfrI Aumr leI 

hlvf mMzf vfDU, byaMq cyly cylIaF dy vhIr cly afAuxgy . jy ikqy 

iksy rfjsI bMdy nfl sFJ pY geI qF drbfr sfihb df gRMQI, hYz 

gRMQI, jwQydfr qy isMG sfihbI vflf btyrf BI pYr Qwly af skdf hY. 

mOjF hI mOjF syvkF nUM. kurfhy pfAu, quhfzI mrjI . jy koeI isr 

iPiraf iqV iPV kry ‘‘ hukmnfmf`` dfg dy pMQ ivcoN kwZ mfrn 

vrgf ‘Aupkfr` kr dyxf . 

ijs pfvn Èbd dy anrQ krn df gunfh kIqf igaf hY, Aus dy 

drÈn kro, peI ikvyN kF qoN hMs bixaf sI - 

durmiq BfghIn miq PIky, nfm sunq afvY min rohY .. 

kAUaf kfg kAu aMimRq rsu pfeIaY, iqRpqY ivstf Kfie muiK gohY .. 

aMimRqsru siqguru siqvfdI, ijqu nfqY kAUaf hMsu hohY . 

nfnk Dnu DMnu vwzy vzBfgI, ijnH gurmiq nfmu irdY mlu DohY .. 492 

sMKyp sfr - BYVI mq vfly, iPkf bolx vfly, nykI Aupkfr dI cMgI 

gwl suxky guwsy ivwc af jFdy hn . ieh kF ibrqI vfly iensfn hn, 

ijvyN kF cMgy pdfrQ Cwzky, gohy qy gMdgI Kf ky KuÈ huMdf hY . aMimRq 

vrgy igafn, guxF nfl BrpUr, swcfeI dy mfrg qy clx vfly, 

siqgurU jI dy igafn srovr ivwc, kAUaf ibrqI mnuwK jy af jfvy qF 

kF ibrqI qoN hMs (BlImq) ibrqI bx skdI hY . hy nfnk! DMnqf 

Xog hn Auh mnuwK vwzy BfgÈflI hn, ijnHF BYVI mwq iqafg ky, 

siqgurU jI dI cMgI (aMimRq vrgI) mq pRfpq kr leI . iqMnF ny gurU 

dy AupdyÈ duafrf ihrdy aMdroN ivkfrF dI mYl Do ky bfhr kwZ suwtI . 

ies pUry Èbd ivcoN iewk pMkqI cuk ky gurmq qoN Ault arQ krky, 

pRcfry gey hn . siqgurU jI koeI BuulyKf nhIN rihx dy rhy, pr sfzy 

Twg lfxy ny aijhy JUT bol ky, BolIaF sMgqF nUM KUb luwitaf hY qy 

gumrfh kIqf hY . ikQy ihsfb hovygf iehnF pMQ doKIaF df gurbfxI 



ivwc gwl smJfAux leI anyk pÈU pMCIaF, kIVy mkOiVaF df iËkr 

afieaf hY . pr aijhf kF qoN hMs dI kpol klpnf ikqy nhIN imlygI . 

agly pMinaF qy gurbfxI ivwc kF df cirwqr vwKo vwK rUpF ivwc vyKo . 

1[ JUTy kAu nfhI piq nfAu .. kbhU n sUcf kflf kfAuN .. (839) 

JUTy ivakqI dI kfhdI iewjq ijvyN kF nhIN suDrdf kfly mn vflf BI 

afdqF qoN bfË nhIN afAuNdf . 

2[ jgu kAUaf muiK cuMc igafnu .. aMqir loBu JUTu aiBmfnu .. 

sMsfr dy lok kyvl kF vFg kYN kYN qF krdy hn, pr zUMGf igafn koeI 

nhIN hY . aijhy vfDU df bolx vfly aMdroN loBI JUTy qy hMkfrI hn . 

3[ ikaf hMsu ikaf bgulf jf kAu ndir kryie .. jo iqsu BfvY nfnkf 

kfgAuN hMsu kryie (91) 

prmysur ijs qy imhrvfn ho jfvy Auh Auqm ho jFdf hY . vfihgUr 

ikrpf krky bgulf ibrqI vfly qy kF ibrqI vfly jIv nUM hMs ibrqI 

vfly bxf skdf hY, (gurU dI iswiKaf pRfpq krky) 

4[ bgulf kfg nIc kI sMgiq jfie kurMg ibKU muiK lfeIaY .. 

nfnk myil myil pRB sMgiq imil sMgiq hMsu krfeIaY .. (881) 

nIc iensfn ikho ijhy hn bgulf ibrqI vfly, kF dy suBf vfly . 

aijhy nIc lokF dy myl nfl, iehnF vrgf hI suB bx jfvygf . hy 

vfihgurU jI mYnUM pRBU dy ipafiraF dI sMgq bKÈ dyvIN qF ik Auqm 

purKF dI sMgq sdkf mYN BI AucI buwDI vflf hMs vrgf bxf jfvF . 

5[ bgulf kfg n rheI srivr jy hovY aiq isafxf..Enf irjku n 

pfieE EQY Enf horoo Kfxf.. (956) 

ijvyN bgulf qy kF sfP jl vfly srovrF qy nhIN rihMdy, ikAuNik Auh 

gMdgI aqy kIVy Kfx dy afdI hn jo ik srovrF qy nhIN CwpVIaF qy 

imldy hn . ies qrHF nIvIN akl vfly lok, siqgurU jI dI aqy Bly 

guriswKF dI sMgq nhIN krdy . buiraF kol hI jf hfjr huMdy hn . 

6[ klr kyrI CpVI kAUaf mil mil nfie .. qnu mnu mYlf avguxI 

icMju BrI gMDI afie .. 

srvru hMis n jfixaf kfg kupMKI sMig..sfkq isAu aYsI pRIiq hY buJhu 

igafnI rMig.. (1411) 

ijvyN kwlr ivclI gMdy pfxI vflI CpVI hovy, kF vrgf gMdf pMCI gMdy 

pfxI ivwc sfP hox kI koiÈÈ kr irhf hovy . ies kF dI hflq ieh hY 

ik qn BI lbyV ilaf, mno awgy hI Kotf hY . iehny qF mfno hor bdbU 

pRfpq kr leI . smJo mnmuK iensfn, mnmuKF qoN nykI aqy guxvfn 

bxn df Brm pfl irhf hovy . mnmuK ny hMs vFg ibrqI nf bxfeI, 

siqgurU dy igafn rUp srovr df lfB nf ilaf . hy igafnvfn loko! 

bury mnuwKF df sfQ kIiqaF ivkfr hI pwly pYxgy . iehnF qoN nykI nhIN 

imlxI . 

7[ koit ibGn iqsu lfgqy ijs no ibsrY nfAuN .. nfnk anidnu iblpqy 

ijAuN suMvY Gir kfAuN.. (522) 

Aus mnuwK nUM axigxq ivkfr af dbocdy hn, ijs nUM rwbI Xfd ivsr 

jfvy . hy nfnk iPr hr roË ieAuN ivrlfp krdy hn, ijvyN kF nUM KflI 

GroN tuwkr nf lwBy, bnyry bYTf ivlkdf hY. 

8[ Driq suhfvVI afkfs shuMdf jpidaf hir nfAuN .. nfnk nfm 

ivhUixaf iqn qn Kfvih kfAuN .. 

pRBU nUM Xfd rwKx vfly Bly iensfnF leI koeI burf nhIN hY, Auh sfiraF 

nUM ipafr krdy hn. AuhnF df soc mMzl Kuwlf afkfÈ vrgf, syvf leI 

sfrI DrqI hY . nfm aqy guxF qoN swKxy mnuwKF nUM koeI ipafr nhIN 

krdf . AuhnF nUM aMqm smyN koeI lyKy lfAux vflf BI nhIN imldf . ijQy 

mry dyhI sVdI geI . kFvF afid jIvF ny Kf leI . Bfv aMdroN ivkfr 

Kf jFdy hn . 

9[ iPir iPir PfhI PfsY kAUaf .. iPir pCuqfnf ab ikaf hUaf .. 

(935) 

PfQf cog cugY nhIN bUJY .. siqgur imlY q afKI sUJY .. 

kF ibrqI vflf mnuwK bfr bfr glqI krdf hY . smJ nhIN huMdI pr 

aklmMd hox df JUTf Brm pfl lYNdf hY . bs ies leI Pisaf 

pCqfAuNdf BI rihMdf hY, ivkfrF nUM Cwz BI nhIN skdf. ivkfrF ivwc 

grk ho cuwikaf huMdf hY, ajy BI mn Biraf nhIN, smJ nhIN afeI . 

agr ikqy siqgurU dI AUcI mq Dfrn kr lvy, qF cMgf mMdf sfkfr 

spwÈt nËr af jfvy qy ivkfrF qoN bc jfvygf . 

10[ kfgAuN hoie n AUjlf lohy nfv n pfir .. iprm pdfrQu mMin lY 

DMnu sMvfrx hfru .. (1090) 

hy BfeI kF kdy sPyd nhIN huMdf, iesy qrF keI vfrI KotI buwDI vflf 

nyk slfh mMnx qoN ienkfrI ho jFdf hY . vfihgurU df nfm mMnx nfl, 

gurU dI mq lYx nfl bdl skIdf hY, Auh svfrx vflf DMn hY. 

11[ isK hMs srvir iekTy hoey, siqgur kY hukmfvY .. rqn pdfrQ 

mfxk srvir BrpUry,Kfie Kric rhy qoit n afvY .. 

siqgurU jI dI iswiKaf lY ky clx vfly hMs suBf vfly guriswK sMgq 

ivwc juVdy hn . gurU df igafn rUpI rqn pdfrQ moqI, pRfpq krky 

ihrdy ivwc vsfAuNdy hn . ieh siqgurU jI dy igafn dI pUMjI kdy 

mukdI nhIN . lwKF lokI ies pivwqr AupdyÈ nfl qr gey hn . 

12[ guru srvru hm hMs ipafry .. sfgr mih rqn lfl bhu sfry .. 

moqI mfxk hIrf hir jsu gfvq mnu qnu BInf hy .. (1027) 

hy BfeI ! aslI srovr - igafn df sfgr - siqgurU hY . ies 

igafn nUM pRfpq krn vfly iswK hI asl ivwc hMs hn . ‘gurU sfgr’ 

ivwc bVy gux hn, inmrqf nfl ijny jI cfhy, ihrdy rUpI BFzy ivc 

pfAuNdy rihxf . moqI hIry asl ivwc kI hn gurU dI idwqI mq Auqm 

jIvn jfc . iehnF guxF nUM gfAuNidaF myrf afpxf afpf nykI 

cMigafeI vfly Auqm iensfnI guxF nfl BrpUr ho jFdf hY . iesy qrHF 

glq arQF kfrn aMimRqsr, sRo: kmytI dy iswK ajfieb Gr ivwc 

iek klpq bfbf PrId jI df mrx iknfry pey df icwqr bixaf 

vyiKaf jf skdf hY . sfhmxy kF bYTfieaf hY, bfbf jI ijvyN afK rhy 

hox - ‘‘ kFvF ny myrf sfrf mfs Kf ilaf, kyvl hwzIaF rih geIaF . 

hy kfvF myrIaF dovyN awKF nF KfvIN, ajy mYnUM Kudf vyKx dI afs hY `` . 

kfgf krMg ZMzoilaf,sglf Kfieaf mfsu..ieh duie nYnf mq CUhAu 

ipr dyKx dI afs.. (1382) 

gwl mnuwK nUM smJfAuxI sI, hvfly anyk jIvF, pÈUaF pMCIaF, kuwiqaF 

kFvF, ruwKF ibrKF, purfqn BgqF, dyvI dyviqaF dy iml jfxgy . 

qqsfr ieh ik iswK kyvl iewk akfl purK df pujfrI hY. gurbfxI 

ivwc iliKaf hY, iswK leI AuhI swc hY . dunIaF qy pujfrI kI kihMdy 

hn, ies dI pRvfh nhIN hoxI cfhIdI . 

min mYlY sBu ikCu mYlf qin Doqy mnu hCf n hoie .. iehu jgqu Brm 

Bulfieaf ivrlf bUJY koie.. (558) 

qIrQu hmrf hir ko nfmu .. guir Aupdyisaf qqu igafnu .. (1142) 

kfsI dI DrqI nUM sdIaF qoN pivqr DrqI hox df Zol vjfieaf igaf 

sI. hor qy hor jy koeI iensfn kfsI ivc mry qF iswDf svrg lok 

ivwc dfKl hovygf. mn mohxIaF prIaF Aus df suafgq krngIaF. 

sdf nfc gfxy qy KuÈbUdfr Èrfb nfl md msq hoey husIn apCrfvF 

nfl rMg rlIaF mnfAuNdy rhogy. jy svrg df itkt CyqI pRfpq krnf 

cfhuMdy ho qF afpxf sfrf mfl asvfb puwqrI pqnI, sB pujfrI dy 

hvfly kr idAu. pujfrI jI ‘‘pivqr mMqr`` pVHngy, do mËdUr 

krvwqr (afrf) iKcxgy. srIr do PfV cIiraf jfvygf. qurMq pRfx 

pMKyrU svrg Dfm puwj jfvygf. bol Boly nfQ kI jY.. sdIaF qoN hI gMgf 



dy pfxI nUM pivwqr hox dI zozI ipwtI geI. jnm lYx vkq bwcy dy mUMh 

ivwc gMgf jl pfAuxf, pivwqr krm. jIvn bqIq kridaF keI pfp 

Auqfrn leI gMgf qy ieÈnfn krnf. bRfhmxF nMU mUMh mMigaf dfn dyxf, 

pYsf sonf bsqr, gAUaF, GoVy qy jy ho sky qF jvfn pqnI bytI BI dfn 

kIqI jf skdI hY. Auqnf hI vD Pl imlygf. iPr pRfxI dy mry qoN 

AusdIaF hwzIaF gMgf Gft ivc pfAuxIaF, bhuq sfrf dfn krnf. 

miraf ivakqI svrg ivwc puwj jfvygf. aMny srDflU gMgf iknfry jf 

ky bwicaF, vwizaF dy kys ktvf ky dfn krky iesnfn krnf, pivwqr 

kfrj smJdy sn. gurU nfnk sfihb nUM puwCIeymUMiz 

muMzfieaY jy gurU pfeIaY hm gurU kInI gMgfqf.. 

iqRBvx qfrxhfru suafmI eyk n cyqis aMDfqf. m[1-155 

aY mUrK loko jy kys munf dyx nfl, prmysr imldf hovy qF mYN gMgf dy 

Gft qy jf ky kys ktvf idaF. pr qrlokI nUM qfrx vflf vfihgurU hY 

nf ik gMgf df pfxI. qusIN aigafnqf ivwc aMny lok kurfhy pY cuwky ho. 

ieMn ibMn iehI gwl awj drbfr sfihb aMimRqsr aqy srovr nfl nwQI 

kr idwqI geI hY. aKy gurbfxI duafrf srovr df pfxI pivwqr bx 

igaf. iesy leI iPr pfT ho rhy vkq, nfrIal GVf lMgr pRsfid sfry 

hI pivwqr bx gey qF dwso mnuwK ikAuN pivwqr nhIN ho rhy, AuhnF dy 

aMdroN ivkfr ikAuN nhIN Kqm ho rhy gurbfxI qF spIkrF dIaF kMn 

pfVvIaF afvfjF rfhIN hr roj sfry ipMzF ÈihrF ivwc suxfeI jFdI hY, 

kI suxn vfly sfry pivwqr ho gey ryzIE qrMgF rfhIN gurbfxI hvf 

ivwc PYl jFdI hY, sYtylfeIt rfhIN tI[ vI[ rfhIN dunIaF Br ivwc suxfeI 

dy rhI hY. kI sfrI hvf sfrI dunIaF pivwqr ho geI sB burfeIaF dI 

jVH puwtI geI pMjfb df iswK aKvfAux vflf qbkf 90% kys ktvf 

cwuikaf hY. ieqnf ku lfxf niÈaF dI KuwlI vrqoN kr irhf hY. vihm 

Brm pfKMz iehnF ‘‘gurU ipafr`` vfilaF aMdr nkf nwk Bry pey hn. 

aKMz pfTF spIkrF afid ny lokF dy mnF nuMU pivwqr ikAuN nhIN kIqf 

hF bhuq sfry lokF df qorI Pulkf gurbfxI dI afV ivwc KUb cldf af 

irhf hY. 

ÈRomxI kmytI dy sfbkf skwqr gurbcn isMG bcn qy pMjfbI itRibAUn 

imqI 18[11[03 ivwc mlvI jubfn rfhIN svIkfr kIqf hY ik ‘‘srovr 

df pfxI gMdf hox krky pihlF 1980 ivwc iPltr lgvfey sn. 

prdUÈx vD jfx kfrn rfvI diraf ivwc bhuq sfrIaF PYktrIaF df 

mlbf qy dUiÈq pfxI suwitaf jf irhf hY. afbfdI bhuq vD geI, 

mÈInrI bhuq af geI. ies leI iPltr lwgy hox dy bfvjUd pfxI sfP 

nhIN ho sikaf. mfihr ivakqIaF ny isPfrÈ kIqI hY ik hor cMgy 

iPltr lfey jfx vrnf mhFmfrI PYl skdI hY. amrIkf dy tRFspotr 

BrfvF ny vDIaf iPltr KrId ky idwqy hn jo lfey jf rhy hn. 

ieh iPltr pfxI sfP krn lwg pey, pr kfvF qoN hMs bnx dI PrybI 

khfxI df hux kI kIqf jfvygf nvInIkrn mÈInF iPltr lfey 

srovr dI sPfeI BI krfeI. ies srovr sPfeI dy nftk ivwc rfjnIqI 

KylI geI. aYn coxF dI qrIk nyVy afAux qy sfrf Pryb kIqf igaf qF 

ik iswKF dIaF BfvnfvF nuMU vot ivwc bdilaf jf sky. iehnF hI idnF 

ivwc vfjpfeI qy azvfnI jI BI af ‘‘syvf`` ivwc Èfml hoey. ikAuNik 

pihlF hI iehnF qoN puwC ky ieh qrIkF insicq kIqIaF geIaF sn. 

DMn iswKI DMn syvf qy DMn sfzf kflI lIzr. 

grIbI kfrn pMjfb df nOjvfn dr dr Btk irhf hY, gurmq qoN swKxf 

hY, iksfn KudkusIaF kr rhy hn. vfh myrI kOm dy mlfho bilhfr! 

qusIN sony cFdI dy qsly, khIaF nfl ‘‘kfr syvf`` kr rhy ho drbfr 

sfihb nUM sony ivwc mVH rhy ho ds kroV isklI igr qy vxjfrf iswK 

rotI qoN afqur hY, qno nMgf hY, pfxI ishq shUlqF, Kfxf, pVHfeI, 

gurmq dI jfxkfrI, AuhnF qwk kuJ BI kdy nhIN phuMicaf qy qusIN 

gurdvfiraF qy mfrvl lgvf rhy ho ‘‘ey[ sI[ iPt krvf rhy ho 

rom sV irhf hY nIro bMsrI vjf irhf hY``, iesy nUM nhIN afKFgy iswKF 

dI mfnisk igrfvt ieQoN qwk puwj geI hY pihloN gMgf df pfxI GrF 

ivwc sFB ky rwiKaf jFdf sI. iPr drbfr sfihb srovr df jl 

sFiBaf jfx lwgf qy hux kfr syvf rfhIN srovr ivwcoN inklI imwtI gfr 

nUM GrF ivwc sFB ky rwiKaf jfvygf. bhuq sfry srDflU imwtI GrF nUM 

iljFdy vyKy gey hn. kuJ iewk iËafdf srDfvfn ies imwtI nUM pRsfid 

smJ ky KFdy BI hoxgy. sIsy dy mrqbfnF ivwc imwtI pf ky sYlPF qy 

sjfeI jfvygI. jy pivwqr gurbfxI ny, gurU dI afqmk avfj ny, Dur 

kI bfxI ny, quhfzf kuJ nhIN sMvfiraf qF imwtI kI sMvfr dyvygI 

imwtI qy crnDUV jF srovr jl, iehI Auqm ho igaf gurU ipafr 

vfilE soco, ivcfro gurbfxI hI mhfn hY. iesy qoN agvfeI lAu. 

ivkfrF nUM iqafgo nykI vflf suwcf jIvn bqIq kro. ieho gurbfxI df 

hukm hY. gurbfxI nUM arQF smyq pVHn dI Kyclkro. 

afpnVf mnu vycIaY isru dIjY nfly.. gurmuiK vsqu pCfxIaY apnf 

Gru Bfly.. (420) 

gur kI syvf so kry ijsu afip krfey.. nfnk isru dy CUtIaY drgh 

piq pfey.. (421) 

***** 

gurUU nwnk swihb dy AwpixAW lPzW iv`c 

bRwhmxvwd dw inKyd[ 

JUTu n boil pwfy s`cu khIAY] 

haumY jwie sbid Gru lhIAY]pMnw (904) m:1] 

aupr ilKIAW pMgqIAW iv`c pMifq nUM JUT nw bolx vwsqy kih 

ky gurU nwnk dyv jI pMifq zW pMifqvwd dI SlwGw nhI kr 

rhy, sgoN zlIl hI kr hry hn[ vYsy lPz ieqny srl hn ik 

aulQw krn dI vI koeI zrUrq nhI, iPr vI AwpW pRO: swihb 

isMG jI dw tIkw dyK hI lYNdy hW[ hy pMifq! AwpxI AwjIvkw 

dI Kwqr jjmwnW nUM piqAwaux vwsqy ivAwh Awidk simAW dy 

SuB muhUrq l~Bx dw JUT nWh bol[ s`c bolxw cwhIdw hY[ zdoN 

gurU dy Sbd iv`c juV ky AMdr dI haumYN dUr ho zWdI hY qdoN 

auh Gr iml pYNdw hY ijQoN Awqmk qy sMswrk swry pdwrQ 

imldy hn[ 

swhw gixh n krih bIcwru] swhy aUpir eykMkwr] 

ijsu guru imlY soeI ibiD jwxY] gurmiq hoie q hukmu pCwxY] pMnw 

904 m:1] 

gurU nwnk swihb AwpxI bwxI iv`c r~b nUM s`B qoN v`fw nwiek 

mMnky A`gy c`ldy hn qy r`b vI isrP ie`k hI[ gurU nwnk 

swihb swP swP lPzW iv`c (pwfy) pMifq nUM sMboiDn krky JUT 

nw bolx vwsqy qwgId kr rhy hn[ hux iPr pMifq nUM AwK rhy 

hn ik qUM ivAwh Awidk simAW qy jjmwnW vwsqy SuB lgn 

mhurq igxdw hYN, pr qUM ieh ivcwr nhI krdw ik SuB smW 

bxwx vwlw pRmwqmw Awp hY[ ijs mnuK nUM gurU iml pey auhI 

jwxdw hY ik iks FMg nwl ivAwh vwsqy SuB smW bx skdw 

hY[ swrIAW ivcwrW qoN SrySt ivcwr ieh hY ik mnu~K gurU dy 

Sbd nUM mn iv`c vswey[ gurU nwnk dyv jI AwK rhy hn ik 

hor g`l dI mYN prvwh nhI krdw, hor swrIAW ivcwrW ivArQ 

hn[ 

ieik pwDy pMifq imsr khwvih] 

duibdw rwqy mhlu n pwvih] 

ijs gur prswdI nwmu ADwru] 

koit mDy ko jnu Awpwru] pMnw 904 m:1] 



AnykW kulIn qy ivdvwn bRwhmx Awpxy Awp nUM pWDyY pMifq 

imsr AKvWdy hn, pr prmwqmW qoN ibnW hor Awsry dI Jwk 

krdy hn[ pRmwqmW dw dr nhI l~B skdy[ kroVW ivcoN koeI 

auh bMdw AduqI hY ijs nUM gurU dI ikrpw nwl pRmwqmW dw nwm 

izdgI dw Awsrw iml igAw hY[ 

pMifq ny smyN nUM cwr jugW iv`c vMifAw hoieAw hY[ s`qjug, qRyqw, 

duAwpr Aqy kljug[pMifq ivdvwnW muqwibk iehnW dI aumr 

ieMj hY[s`qjug =1728000, qRyqw=1566000, duAwpr=86400 

Aqy kljug dI aumr hY 472000 swl[ jy AsIN Awpxy sDwrx 

ijhy idmwg nwl jrw ku socIey qW aupr ilKI igxqI JUTI 

jwpdI hY[ pihlw suAwl ie`h hY ik kI igxqI krn vwlw 

AwdmI ie`qnI AwXU Bog ky mirAw hY jy jvwb nWh vwck hY 

qW igxqI JUTI hY[ jvwb hW vwck ho hI nhI skdw ikaUNik 

AwdmI 4630000 swl ijaUNdw nhI rih skdw[ swfy A`j dy 

Drm dy Tykydwr nwl g`l kr ky vyKo auh ie`h AwKygw ik 

bRhmigAwnI Awp pRmySr hUMdw hY qy AwpxI idb idRStI nwl auh 

swrw kuJ vyK skdw hY[ pr a~uh vI pMifqvwd dI pRoVqw ie`s 

krky kr irhw hUMdw ikaUNik rotIAW kwrxu pUry qwlu hY[ au~s nUM 

AwpxIAW rotIAW dw iPkr hY[ swfw A`j dw BweI, ijhVw ho 

skdw hY 100 AKMf pwT krn iv`c ihsw lY cuikAw hovy, qy au~s 

ny “soeI cMdu cVih sy qwry” vwlw Sbd vI 100 vwrI piVAw 

hovy iPr vI au`h quhwnUM pMifqvwd nwl hI joVygw ikaUNik au~s 

dIAW rotIAW dw mslw hY[ jy gurU nwnk dw isDWq AslI rUp 

iv`c swnUM smJ Aw igAw qW pMifq rUp iv`c ivcr rhy BweIAW 

dy h`QON ho rhI swDwrx jnqw dI lut bMd hoxI lwzmI hY[AwE 

dyKIey gurU nwnk swihb dy au~s Sbd nUM ijs iv`c au~hnW ny jugW 

dI vMf nMU glq krwr id`qw hY[ 

soeI cMdu cVih sy qwry soeI idnIAru qpq rhY] 

sw DrqI so paux Julwry jug jIA Kyly Qwv kYsy] 

hy pMifq! Awpxy mn iv`coN ûdgrzI inkwl ie`h ûdgrzI hI 

kljug hY[ ie`s ûdgrzI dy Asr hyT hI jrvwxy lok kmzor 

lokW qy D`kw krdy hn, qy au~hnW dIAW AwpxIAW nzrW iv`c 

ie`h D~kw jwiez smiJAw zWdw hY, ie`h hn kljug dy l~Cx[ 

kljug lokW dy mnW iv`c Kyf skdw hY iksy QW qy nhI ikaUNik 

zdoN qoN hI DrqI swjI hY audoN qoN hI auhI cMdRmw cVdw Aw irhw 

hY, auhI qwry hn, au`hI sUrj cmkdw Aw irhw hY, auhI DrqI qy 

au`hI hvw JuldI Aw rhI hY[zdoN bwkI cIzW swrIAW au~hI hn qW 

jug ikvyN bdl igAw[jug dI bdlI qW lokW dy suBwE ny krnI 

hY[ ie`sy krky gurU nwnk dyv jI AwKdy hn ik jug jIA Kyly 

Qwv kYsy[ mqlb jug jIAW dy AMdr, mn iv`c Kyldw hY iksy QW 

qy nhI[ jy ie`s DrqI qy mnU~KI jIv hn qW hI smyN dI igxqI 

imxqI cldI hY[ 

ikqY dyis n AwieAw suixAw qIrQ pws n bYTw] 

dwqw dwnu kry qh nwhI mhl auswir n bYTw] pMnw 902,m:1 

gurU nwnk dyv jI AwKdy hn ik iksy ny kdI nhI suixAw ik 

kljug iksy Kws dys iv`c AwieAw hoieAw hY, iksy Kws qIrQ 

kol bYTw hY[ ijQy koeI dwnI dwn krdw hY auQy BI bYTw hoieAw 

iksy nhI suixAw, iksy QW kljug mihl auswr ky nhI bYT 

irhw[gurU nwnk dyv jI muqwbk zdoN hI mnu~K ûdgrzI krdw 

hY, mMdy kMm krdw hY zW ie`s qrW dw koeI vI kMm ijs nwl 

mnu`Kqw dw Blw nw ho ky sgoN nukswn hovy audoN kljug hI huMdw 

hY[ 

piq ivxu pUjw sq ivxu sMjmu jq ivxu kwhy jnyaU] 

nwhvu Dovhu iqlku cVwvhu suc ivxu soc n hoeI] pMnw 902,m:1] 

pqI-pRmwqmw nUM ivswr ky ieh dyv pUjw iks ArQ au`cy 

Awcrn qoN KwlI rih ky ie`s sMjm dw kIh lwB jy ivcwrW 

vloN rok Qwm nhI qW jnyaU kIh svwrdw hY hy pMifq qusIN 

qIrQW qy ml ml ieSnwn krdy ho, m~Qy au~qy iqlk lgwauNdy 

ho qy smJdy ho ik mYN pivqr krm kr ilAw hY pr pivqr 

Awcrn qoN bgYr ie`h bwhrlI pivqRqw koeI mul nhI r`KdI[ 

Asl iv`c ie`h BulyKw hI kljug hY[ 

dIvw myrw eyku nwmu duKu ivic pwieAw qylu] 

auin vwnx Ehu soiKAw cUkw jm isau mylu]1] 

lokw mq ko PkiV pwie] 

lK miVAw kir eykTy eyk rqI ly Bwih]1]rhwau] 

ipMf pqil myrI kysau ikirAw scu nwmu krqwru] 

AYQY EQY AwgY pwCY eyhu myrw AwDwru]2] 

gMg bnwris isPiq qumwrI nwvY Awqm rwau] 

scw nwvxu qW QIAY jW Aihinis lwgY Bwau]3] 

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nwnk ipMf bKsIs kw kbhUM inKUtis nwih] 

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mMjy qoN hyTW lwh lYNdy hn[ mrn vwly pRwxI dy h`Q qy Awty dw 

dIvw r`K ky jgw dyNdy hn qw ik ijs Ax ifTy hnyry rsqy au~s 

dI Awqmw ny jwxw hY ie`h dIvw au~s Awqmw nUM rsqy iv`c 

cwnx kry[ mrn mgroN jvW zW caulW dy Awty dy pyVy p`qrW dI 

QwlI au`qy r`K ky mxsy (KuAwey) jWdy hn[ ie`h mry hoey pRwxI 

dI rsqy dI Kurwk hUMdI hY[ ie`h mrXwdw qW bhuq lMbI hY[ 

360 v`qIAW qyl iv`c iBaUN ik 13 idnW bwAd iek`TIAW hI 

jlw idqIAW zWdIAW hn[ ivSvwS ie`h hY ky mry hoey pRwxI dI 

Awqmq ny 360 idnW iv`c ipqr lok iv`c phucxw hY qy ie`h 

360 v`qIAW auQoN qk cwnx krngIAW[ AwKr nUM Pul 

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ikvyN pqw cìlAw ik mry hoey AwdmI dI Awqmw ny 360 idnW 

iv`c hI ipqr lok iv`c phuMcxw hY dUsrw suAwl ie`h hY ik 

dIvw ie`qnI dUr cwnx ikvyN krygw qIsrw suAwl ie`h hY ik 

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nwnk swihb qW iksy nUM sUeI dy ky AwKdy hn ik qUM mYnUM Agly 

znm iv`c dy dyvIN qy au~h A`goN ie`h AwKdw hY ik sUeI mYN nwl 

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hY[ prmwqmw dw nwm hI myry leI ipMf Brwxy(mxsxy) hn[ 

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qU ju dieAwlu ik®pwlu khIAqu hYN, AiqBuj BieE Apwrlw ] Pyir 

dIAw dyhurw nwmy kau, pMfIAn kau ipCvwrlw ]3]2] (pMnw 1292) 

pMifq lPz qoN pMfIAw sMboDn krky ilKxw hI ieh d`sdw hY ik 

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skdw hW[ cwhvwn s`jx www.gurugranthdarpan.com web 

site qy jw ky swry slokW dy ArQ pVH skdy hn[ 

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swrIAW audwhrxW vI gu.gRM. swihb ivc mOjUd hn ijnHW ivc 

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nhI lYxw ky gurU jI swrI ihMdU jwqI nUM jW swrI bRhwmx jwqI nUM 

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rih skdy hn[ mMglIk dI SwdI mMglIk nwl hox krky mOq 

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r`d krky Awpxy ie`k r`b dI qsvIr gu. gRM, ivc ies qrHW dI 

pyS krdy hn: 

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sBu iqs dw sBu ikCu hY qyrw]1] 

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ibnu swcy An tyk hY so jwxhu kwcw ]1] rhwau] {pMnw 396} 

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lihxw jINvdy guirAweI isir CqR iPrwieAw[ 

BweI gurdws vwr pihlI pauVI 45vIN[ ies krky hI qW swnUM 

A`j bwbw ivrsw isMG vrigAW dy pRcwr qy Awr. AYs. AYs. 

vrgIAW BwrqI iejMsIAW dy is`KI ivruD kIqy pRcwr sucyq 

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audwhrxW, ijhVIAW gu. gRM, swihb ivco hI leIAW geIAW 

hn, ivc pMifq nUM mwVw ikhw igAw hY qy cMgw bxn leI pRyrnw 

id`qI geI hY[ mhwn koS dy pMnw 708 qy inMdw dy ArQ krdy 

BweI kwhn isMG nwBw jI ilKdy hn: doS kihx dI ikRXw, 

hzv, guxW ivc doS Qwpx dw krm[gurU pMQ dy dws, 

isMG sBw ieMntrnYSnl kYnyfw, gurcrn isMG (ijaux vwlw) brYNptn 

***** 



√ÃΔ ◊∞apple»∞∞ ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple ’Δ ‘À 

‹√ÚßÂ «√ßÿ Ï«·ß‚≈ 

ËßÈ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ ÁΔ √Ó∞º⁄Δ Ï≈‰Δ È»ß ¡√Δ∫ Í»appleÈ ◊∞apple» Ó≥ÈÁ∂ 

‘ªÕ «¬√ «Úº⁄ Ùß’≈ Ú≈ÒΔ ’Ø¬Δ ÚΔ ◊ºÒ È‘Δ∫ ‘ÀÕ ‹Á ◊∞apple» ◊Ø«ÏßÁ 

«√ßÿ ‹Δ È∂ √⁄÷≥‚ √ÃΔ ‘˜»apple √≈«‘Ï, ÈªÁ∂Û «Ú÷∂ √ßÈ AG@H «Úº⁄ 

◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Èß» Í»appleÈ ◊∞apple» Á≈ Áapple‹≈ «ÁºÂ≈ Âª ¿∞√ Ú’Â ◊∞apple» 

◊Ø«ÏßÁ «√ßÿ ‹Δ Á∂ Áº√∂ ‘∞’Ó (¿∞ÍÁ∂Ù) ¡È∞√≈apple ¡√Δ∫ ‘apple appleØ˜ 

¡appleÁ≈√ ÂØ∫ Ï≈¡Á Á∞‘apple≈¿∞∫Á∂ ‘ª, ““‹Ø ÍÃÌ ’Ø «ÓÒÏØ ⁄‘À, ÷Ø‹ 

ÙÏÁ Ó«‘ Ò∂””Õ «¬√ Á≈ Ì≈Ú «¬‘Δ Ï‰Á≈ ‘À «’ ¡√Δ∫ ÙÏÁ È»ß ÍÛ∑- 

√∞‰ ’∂ ¿∞√ ¿∞μÂ∂ ¡ÓÒ ’apple ’∂ ¿∞√ ¡È∞√≈apple ¡≈Í‰≈ ‹ΔÚÈ Ï‰≈¬Δ¬∂Õ 

¡◊apple ¡√Δ∫ ÙÏÁ ÍÛ∑-√∞‰ Âª «Ò¡≈ Íapple ¿∞√ ¡È∞√≈apple ‹ΔÚÈ È‘Δ∫ 

ÏÁ«Ò¡≈ Âª «¬‘ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple È‘Δ∫ ÏÒ«’ 

«Èapple≈ÁappleΔ ’appleÈ Ú≈ÒΔ ◊ºÒ ‘ÀÕ 

«‹√ Âapple∑ª «¬º’ Í∞ºÂapple ¡≈Í‰∂ «ÍÂ≈ È»ß «ÍÂ≈ Âª ãpple»apple ’«‘ßÁ≈ ‘ØÚ∂ Íapple 

«ÍÂ≈ ÁΔ Áº√Δ «√º«÷¡≈ È»ß «ÏÒ’∞Ò ‘Δ Èª ◊Ωˇ∂; ¡◊apple «ÍÂ≈ ¿∞√ È»ß 

√’»Ò ‹≈‰ Ò¬Δ ’«‘ßÁ≈ ‘À Íapple ¿∞‘ √’»Ò È‘Δ∫ ‹ªÁ≈, √◊Ø∫ «√È∂Ó≈ 

Á∂÷‰ ‹≈∫Á≈ ‘À; «¬√∂ Âapple∑ª ‹Á ‘Øapple ’¬Δ Âapple∑ª ÁΔ¡ª ◊ºÒª È‘Δ∫ 

Ó≥ÈÁ≈ Âª «ÍÂ≈ ¿∞√ ÚºÒ ÂÚº‹Ø∫ Á∂‰Δ ÿº‡ ’apple «ÁßÁ≈ ‘À ¡Â∂ √Óª Í≈ 

’∂ ‹Á ¿∞‘ Ïº⁄≈ Úº‚≈ ‘∞ßÁ≈ ‘À Âª ¿∞‘ «’√∂ Í≈√∂ ‹Ø◊≈ È‘ƒ apple«‘ßÁ≈Õ 

·Δ’ «¬√∂ Âapple∑ª ¡√Δ∫ ◊∞apple» ◊ÃßÊ √≈«‘Ï È»ß ¡≈Í‰≈ ◊∞apple» Âª Ó≥ÈÁ∂ ‘ª 

Íapple ¿∞√ «Úº⁄ «ÁºÂΔ «√º«÷¡≈ È»ß È‘Δ∫ ÓßÈÁ∂ Âª ¡√Δ∫ ÚΔ √Óª Í≈ ’∂ 

«’√∂ Í≈√∂ ‹Ø◊∂ È‘Δ∫ apple«‘ ‹ªÁ∂ ‘ªÕ ÙÏÁ È»ß √∞‰-ÍÛ∑ ’∂ ‹ª ◊∞apple» ¡º◊∂ 

√Δ√ «ÈÚ≈¿∞‰ È≈Ò ◊∞apple» Á≈ √«Â’≈apple È‘Δ∫ ‘ÀÕ «‹√ Âapple∑ª ËßÈ ◊∞apple» 

¡ÓappleÁ≈√ ‹Δ Î∞appleÓ≈È ’appleÁ∂ ‘È : 

√«Â◊∞apple ÈØ √Ì∞ ’Ø Ú∂÷Á≈ ‹∂Â≈ ‹◊Â √ß√≈appleπ 

«‚·À Ó∞’«Â È ‘ØÚ¬Δ «‹⁄apple∞ √Ï«Á È ’apple∂ ÚΔ⁄≈apple∞ (Ó: C, Í≥È≈ 

EID) 

Ì≈Ú «’ «‹ÂÈ≈ «⁄apple ¡√Δ∫ ÙÏÁ ÁΔ ÚΔ⁄≈apple È‘Δ∫ ’appleÁ∂ ¿∞ÂÈΔ Á∂apple 

¡√Δ∫ Á∞«È¡≈ÚΔ «Ú’≈appleª ÂØ∫ Ó∞’Â È‘Δ∫ ‘Ø √’Á∂ ‘ªÕ «¬‘Δ Ú‹∑≈ ‘À 

◊∞appleÏ≈‰Δ Á∂ ˆÒÂ ¡appleÊ Áº√ ’∂ ’¬Δ Í÷≥‚Δ √≈Ë ÎØ’Δ¡ª ◊ºÒª «Úº⁄ 

Î√≈ ’∂ √≈È»ß Ú«‘Óª-ÌappleÓª «Úº⁄ Í≈ ’∂ Ò∞º‡Á∂ ‘ÈÕ Íapple ‹Á √≈È»ß «’√∂ 

«◊¡≈ÈÚ≈È ÓÈ∞º÷ Í≈√Ø∫ √‘Δ ¡appleÊ ÍÂ≈ Òº◊Á≈ ‘À Âª ¿∞√ Ú’Â ‹Ø 

√≈‚∂ ¡≥Áapple ◊∞appleÏ≈‰Δ ÍÃÂΔ ˆÒÂ Ì∞Ò∂÷∂ Í¬∂ ‘∞ßÁ∂ ‘È Âª Í«‘Òª 

¿∞‘Èª Ì∞Ò∂«÷¡ª Èß Ï≈‘apple ’º„‰≈ ‘πøÁ≈ ‘À:- 

Ú√Â» ¡≥Á«apple Ú√Âπ √Ó≈ÚÀ Á»‹Δ ‘ØÚÀ Í≈«√ (¡≈√≈ ’Δ Ú≈apple Ó: B) 

Ì≈Ú ‹Ø √≈‚∂ ¡≥Áapple ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á∂ √«Â’≈apple ÍÃÂΔ ˆÒÂ 

Ë≈appleÈ≈Úª Ï‰Δ¡ª ‘Ø¬Δ¡ª ‘È Í«‘Òª ¿∞Èª È»ß «Â¡≈◊‰≈ ÍÚ∂◊≈Õ «‹√ 

Âapple∑ª «’√∂ Ìª‚∂ «Úº⁄ Í«‘Òª ’Ø¬Δ Ú√Â» Í¬Δ ‘ØÚ∂ ¡Â∂ Á»‹Δ Ú√Â» 

Í≈¿∞‰Δ ‘ØÚ∂ Âª Í«‘ÒΔ Ú√Â» È»ß Ï≈‘apple ’º„ ’∂ Ìª‚≈ ÷≈ÒΔ ’appleÈ≈ 

ÍÚ∂◊≈Õ ¿∞√ ÂØ∫ Ï≈¡Á ‘Δ ¡√Δ∫ Á»‹Δ Ú√Â» ¿∞√ Ìª‚∂ «Úº⁄ Í≈ √’Á∂ 

‘ªÕ ◊∞apple» ◊ÃßÊ √≈«‘Ï Á≈ √«Â’≈apple Âª ‘Δ Ï‰Á≈ ‘À «’ ¡√Δ∫ ◊∞appleÏ≈‰Δ 

È»ß «Ë¡≈È Á∂ ’∂ √∞‰Δ¬∂ ¡Â∂ ÍÛ∑Δ¬∂Õ «¬√∂ Ò¬Δ «‹ºÊ∂ ÚΔ ◊∞apple» ◊ÃßÊ 

√≈«‘Ï ‹Δ Á≈ ÍÃ’≈Ù ‘ØÚ∂ ¿∞μÊ∂ ¡√Δ∫ ¡≈Í‰≈ √Δ√ «ÈÚ≈ ’∂ ◊∞apple» ¡º◊∂ 

«¬‘Δ Ï∂ÈÂΔ ’appleÁ∂ ‘ª «’ √≈Èß» ¡≈Í‰Δ Ó«Â, «‹√ È»ß ◊∞appleÓ«Â «’‘≈ 

‹≈∫Á≈ ‘À, Ïı«ÙÙ ’appleÈ ÁΔ «’ÃÍ≈ÒÂ≈ ’appleØÕ ÎappleÓ≈È ‘È: 

¡À√Δ ÓÂ ÁΔ‹À Ó∂apple∂ ·≈’∞apple √Á≈ √Á≈ Â∞Ë «Ë¡≈¬Δ (Ó: E, Í≥È≈ 

FGC) 

Íapple ‹∂ ¡√Δ∫ ¡≈Í‰Δ Ó«Â ÚappleÂ apple‘∂ ‘ª Âª ◊∞apple» Á≈ √«Â’≈apple È‘Δ∫ 

’apple apple‘∂Õ ¡√Δ∫ ‘apple appleØ˜ ¡÷≥‚ Í≈·, √«‘‹ Í≈· ‹ª ◊∞apple»-ÿappleª «Ú÷∂ 

◊∞appleÏ≈‰Δ √∞‰Á∂ ¡≈ apple‘∂ ‘ª Íapple √≈Èß» «¬‘ Í≥◊ÂΔ¡ª ’Á∂ √∞‰≈¬Δ 

È‘Δ∫ «ÁßÁΔ¡ª 

apple∂ ‹È ¿∞Ê≈appleÀ Á«Ï˙‘∞ √∞«Â¡≈ ◊¬Δ «Ú‘≈«¬, 

√«Â◊∞apple ’≈ √ÏÁπ √∞«‰ È ‹≈«◊˙ ¡≥Â«apple È ¿∞Í«‹˙ ⁄≈¿∞ 

(Ó:D, Í≥. FEA) 

«¬ºÊ∂ √∞º«Â¡≈ ÂØ∫ Ì≈Ú ¡º÷ª ÏßÁ ’apple ’∂ √Ω‰≈ È‘Δ∫ ‘ÀÕ «¬ºÊ∂ √∞«Â¡≈ 

ÂØ∫ Ì≈Ú ¡≈ÂÓ’ ÂΩapple ”Â∂ ◊∞apple» ÁΔ Áº√Δ ◊ºÒ ÂØ∫ Ï∂Ó∞º÷ ‘Ø‰≈ ‘ÀÕ «‹√ 

◊ºÒ Á≈ √≈Èß» ÍÂ≈ È‘Δ∫ Âª ¿∞√ ◊ºÒ ÍÃÂΔ √∞º«Â¡ª ÓÈ∞º÷ª Úapple◊Δ ‘Δ 

‘≈ÒÂ Áº√Á∂ ‘Ø¬∂ ◊∞apple» √≈«‘Ï ¿∞ÍÁ∂Ù Á∂ apple‘∂ ‘È «’ «‹‘Û≈ 

«Ú¡’ÂΔ Ì≈Ú∂∫ √appleΔapple’ ÂΩapple ”Â∂ ¡Â∂ Ì≈Ú∂∫ ¡≈ÂÓ’ ÂΩapple ”Â∂ √∞ºÂ≈ 

‘Ø«¬¡≈ ‘À, ¿∞√ Á∂ ÿapple «Úº⁄Ø∫ ⁄Øapple √≈apple≈ √Ó≈È ⁄ØappleΔ ’apple ’∂ ÒÀ ‹ªÁ∂ 

‘È Íapple «¬‘ ÓÈ∞º÷ ‹≈◊Á≈ ‘Δ È‘Δ∫ ‘ÀÕ Î∞appleÓ≈È ‘È: 

«¬√∞ Á∂‘Δ ¡≥Á«apple Í≥⁄ ⁄Øapple Ú√«‘ ’≈Ó∞ ’zØË∞ ÒØÌ∞ ÓØ‘∞ ¡‘ß’≈apple≈ 

¡≥«ÓÃÂ∞ Ò»‡«‘ ÓÈÓ∞÷ È‘Δ Ï»fi«‘ ’Ø«¬ È √∞‰À Í»’≈apple≈ (Ó: 

C, Í≥. F@@) 

«¬√ ÓÈ∞º÷ Á∂ ¡≥Áapple «Ú’≈appleª apple»ÍΔ ⁄Øapple È∂, ‹Ø «¬√ Á∂ ¡≥Áapple ¡≥«ÓÃÂ 

apple»ÍΔ ◊∞‰ √È, √Ì Ò∞º‡ Ò¬∂Õ «¬√ Á≈ Ì≈Ú «¬‘ «È’ÒÁ≈ ‘À ¡√Ò 

«Úº⁄ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple ÙÏÁ √∞‰ ’∂ ÚΔ⁄≈apple ’appleÈ 

«Úº⁄ ‘ÀÕ Íapple ¡√ƒ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple ÓºÊ≈ ‡∂’‰, 

’∂ÚÒ Ó«‘ß◊∂-Ó«‘ß◊∂ apple∞Ó≈Ò∂ ⁄Û∑≈¿∞‰, √appleÁΔ¡ª ”⁄ ◊∞apple» ◊ÃßÊ √≈«‘Ï 

‹Δ Á∂ ’Óapple∂ «Úº⁄ ‘Δ‡apple Ò≈¿∞‰ ¡Â∂ ◊appleÓΔ¡ª «Úº⁄ ¬∂.√Δ. ‹ª Íμ÷∂ 

Ò≈¿∞‰, Í≈· Ú∂Ò∂ Ë»Îª, ‹ØÂª, È≈appleΔ¡Ò, ’∞ßÌ, Ó≥‹Δ √≈«‘Ï Á∂ Í≈Ú∂ 

ÿ∞º‡‰, Èß◊∂ ÍÀappleΔ∫ Â∞appleÈ ¡Â∂ ’∂ÚÒ ÂØÂ≈ apple‡ÈΔ ‹ª Ó≥ÂÃ Í≈·, √ßÍ‡ 

Í≈· ’appleÈ ¡Â∂ ◊∞apple» ◊ÃßÊ ‹Δ È»ß Ó»appleÂΔ¡ª ÁΔ Âapple∑ª ÓºÊ≈ ‡∂’‰ Âº’ 

‘Δ √ΔÓÂ ’apple «Ò¡≈ ‘ÀÕ «¬√ ÂØ∫ ¡º◊∂ ‹≈‰ ÁΔ ’Ø«ÙÙ ‘Δ È‘Δ∫ 

’appleÁ∂ ‘ªÕ ◊∞apple» √≈«‘Ï Î∞appleÓ≈È ’appleÁ∂ ‘È: 

√∂Ú’ «√÷ Í»‹‰ √«Ì ¡≈Ú«‘ √«Ì ◊≈Ú«‘ ‘«apple ‘«apple ¿»ÂÓ Ï≈ÈΔ 

◊≈«Ú¡≈ √∞«‰¡≈ «ÂÈ ’≈ ‘«apple Ê≈«¬ Í≈ÚÀ 

«‹È √«Â◊∞apple ’Δ ¡≈«◊¡≈ √«Â √«Â ’«apple Ó≈ÈΔ 1 (Ó: 4, Í≥. 

FFI) 

◊≈¿∞‰≈-√∞‰È≈ ¿∞√ Á≈ ‘Δ ÍappleÚ≈È ‘ØÚ∂◊≈ «‹‘Û≈ ◊∞apple» ÁΔ ¡≈«◊¡≈ 

Á≈ Í≈Ò‰ ’apple∂◊≈Õ ¡√Δ∫ «’ßÈ∂∫ Ó∂ √«Ó¡ª ÂØ∫ ◊∞appleÁ∞¡≈apple∂ ‹≈ apple‘∂ 

‘ª; Í≈·, ’ΔappleÂÈ, ’Ê≈, ÒÀ’⁄apple, ÚΔ⁄≈appleª Ï‘πÂ √∞‰Δ¡ª ‘È Íapple 

«¬ÂÈª ’∞fi √∞‰ ’∂ ¡◊apple «’√∂ È≈Ò ‘∂apple≈-Î∂appleΔ ’appleÁ∂ ‘ª, «’√∂ È≈Ò 

ÚÀapple appleº÷Á∂ ‘ª, ’Ø¬Δ Íapple¿∞Í’≈apple È‘Δ∫ ’appleÁ∂ ‘ª Âª «¬ÂÈ≈ ’∞fi 

√∞«‰¡≈ ◊∞apple» Á≈ √«Â’≈apple È‘Δ∫ ‘ÀÕ ◊∞apple» √≈«‘Ï Âª ◊≈¿∞‰ Ú≈Ò∂ Èß» 

ÚΔ ¡Â∂ √∞‰È Ú≈Ò∂ Èß» ÚΔ ◊∞apple» ÁΔ Ó«Â ¡È∞√≈apple ‹ΔÚÈ „≈Ò‰ ÁΔ 

‘Á≈«¬Â ’appleÁ∂ ‘ÈÕ ’¬Δ Ú≈apple ÓÈ ÏÛ≈ ‘Àapple≈È ‘Ø ‹ªÁ≈ ‘À «’ ’¬Δ 



’ΔappleÂÈ ’appleÈ Ú≈Ò∂ apple≈◊Δ «√ßÿ ÏÛΔ¡ª «Óº·Δ¡ª √∞appleª Ò≈ ’∂ ’ΔappleÂÈ 

’appleÁ∂ ‘È ¡Â∂ √ß◊Âª ÚΔ ÏÛ∂ «Í¡≈apple È≈Ò ’ΔappleÂÈ √∞‰ÁΔ¡ª ‘È 

Íapple ‹∂ ’ΔappleÂÈ ’appleÈ Ú≈Ò∂ Èß» ‹ª √∞‰È Ú≈Ò∂ Èß» ¿∞√ ÙÏÁ Ï≈apple∂ 

Í∞º«¤¡≈ ‹≈Ú∂ Âª «¬‘Δ ‹Ú≈Ï «ÓÒÁ≈ ‘À, “‹Δ ¡ÈßÁ Âª Ï‘∞Â ¡≈ 

«apple‘≈ √Δ Íapple ÙÏÁ Á∂ ’Δ ¡appleÊ ‘È «¬√ Á≈ √≈Èß» ÍÂ≈ È‘Δ∫ ‘ÀÕ” 

’Δ «¬‘ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple ‘À ‹ª ’ßÈ-apple√ ‹Ø 

◊∞appleÏ≈‰Δ Èß» ◊≈ «apple‘≈ ‘À Íapple ¿∞√ ˘ ÍÂ≈ È‘Δ∫ «’ ÓÀ∫ ’Δ √∞‰≈ «apple‘≈ 

‘ª Âª «¬‘ ◊∞apple» Á∂ ’ØÒ ÏÀ· ’∂ ◊∞apple» ÁΔ Ó«Â ÂØ∫ ¡‰‹≈‰ ‘Ø‰ Ú≈ÒΔ 

◊ºÒ ‘ÀÕ «‹√ Âapple∑ª Î∞appleÓ≈È ‘È: 

‹Ø ‚∞ÏßÁØ ¡≈«Í √Ø Âapple≈¬∂ «’È ÷∂ (Ó: E, Í≥. AA@A) 

‹Ø ¡≈Í Í≈‰Δ «Úº⁄ ‚∞ºÏ «apple‘≈ ‘À ¿∞‘ Á»√apple∂ Èß» «’√ Âapple∑ª Â≈apple ’∂ Ï≈‘apple 

’º„ √’Á≈ ‘ÀÕ √≈Èß» ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple Âª ‘Δ ’appleÈ≈ 

¡≈Ú∂◊≈ ‹ÁØ∫ ¡√Δ∫ ◊∞appleÏ≈‰Δ ¡≈Ù∂ ¡È∞√≈apple «˜ßÁ◊Δ Á≈ ‘apple ÍÒ „≈Ò 

ÒÚª◊∂Õ «Îapple ‹ÁØ∫ ÚΔ ¡√Δ∫ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á∂ ’ØÒ ‹≈Úª◊∂ Âª 

√≈‚≈ √Δ√ ¿∞√ ÙÏÁ Á≈ √«Â’≈apple ’apple«Á¡ª ¡≈Í∂ ‘Δ fi∞’ ‹≈Ú∂◊≈ 

«‹√ Á≈ √≈Èß» «◊¡≈È ‘Ø «◊¡≈ ‘ØÚ∂Õ ◊»apple» √≈«‘Ï Âª √≈˘ ÙÏÁ Á∂ 

√«Â’≈apple «Úº⁄ ‘Δ È‘Δ∫ ÏÒ«’ ’«‘ßÁ∂ ‘È «’ ’Ø¬Δ ÚΔ ÓÀÈß» ◊»apple» ÁΔ 

’Ø¬Δ ÚΔ ◊ºÒ ¡≈ ’∂ Áº√∂ Âª ÓÀ∫ ¿∞√ Á∂ √«Â’≈apple «Úº⁄ ¡≈Í‰≈ «√apple 

¿∞√ Á∂ ÏÀ·‰ Ò¬Δ appleº÷ «Á¡ªÕ Î∞appleÓ≈È ’appleÁ∂ ‘È: 

ÂÀ √≈«‘Ï ’Δ Ï≈Â «‹ ¡≈÷À ’‘∞ È≈È’ «’¡≈ ÁΔ‹À 

√Δ√∞ Ú„∂ ’«apple ÏÀ√‰∞ ÁΔ‹À «Ú‰∞ «√apple √∂Ú ’appleΔ‹À (Ó: A, Í≥. EEH) 

«¬√ Á≈ Ì≈Ú ‘À «’ ÓÀ∫ ◊∞apple» ÁΔ «√º«÷¡≈ È»ß «¬ÂÈ≈ ÓÈ «Úº⁄ Ú√≈ 

ÒÚª «’ Ó∂apple≈ ‘apple Íˇ, ‘apple √Ú≈√ ◊∞apple» ÁΔ «√º«÷¡≈ ¡È∞√≈apple ÏÂΔÂ 

‘ØÚ∂: 

‹Ø ÁΔ√À ◊∞apple«√÷Û≈ «Â√∞ «È«Ú «È«Ú Ò≈◊¿∞ Í≈«¬ ‹Δ¿∞ 

¡≈÷≈ «ÏappleÊ≈ ‹Δ¡ ’Δ ◊∞apple∞ √‹‰∞ Á∂«‘ «ÓÒ≈«¬ ‹Δ¿∞ (Ó: E, Í≥. 

GFC) 

Ì≈Ú «’ ‹Ø ÚΔ ◊∞apple» ÁΔ «√º«÷¡≈ Èß» ÓÈ «Úº⁄ Ú√≈ ’∂ ‹ΔÚÈ ÏÂΔÂ 

’appleÁ≈ «Áº√ «apple‘≈ ‘À, ÓÀ∫ ¿∞√ Èß» «ÈÓappleÂ≈ √«‘Â ¡≈Í‰∂ ÓÈ ÁΔ 

¡Ú√Ê≈ Áº√ª «’ ÓÀÈ»ß ÚΔ ÙÏÁ apple»ÍΔ ◊∞apple» Á≈ «ÓÒ≈Í ’appleÚ≈ «Á¿∞ 

«’¿∞∫«’ ‹Ø ÚΔ ÓÀÈ»ß Ó∂apple∂ ÍÃΔÂÓ ÁΔ ◊ºÒ Áº√Á≈ ‘À, ¿∞‘Δ Ó∂apple≈ ◊∞apple» È»ß 

«ÓÒ≈¿∞‰ Ú≈Ò≈ Ó≈apple◊-ÁappleÙ’ ‘À: 

Ó∂apple∂ ‘«apple ÍÃΔÂÓ ’Δ ’Ø¬Δ Ï≈Â √∞È≈ÚÀ √Ø Ì≈¬Δ √Ø Ó∂apple≈ ÏΔapple (Ó:D,Í≥. 

HFA) 

«¬√∂ Ò¬Δ √≈È»ß ◊∞apple» ◊ÃßÊ √≈«‘Ï ÁΔ Ï≈‰Δ «Úº⁄Ø∫ ¡√ÒΔ «appleÙÂ≈ «√apple¯ 

◊∞apple«√º÷ª È≈Ò ‘Δ Ó∂Ò-«ÓÒ≈Í appleº÷‰ Ò¬Δ ¿∞ÍÁ∂Ù «ÓÒÁ≈ ‘À: 

◊∞apple «√÷≈ «¬’Ø «Í¡≈apple∞ ◊∞apple «ÓÂ≈ Í∞Â≈ Ì≈¬Δ¡≈ (Ó:C, Í≥. FDH) 

¡≈¿∞, ‘∞‰ ‹≈◊Δ¬∂! ‹Ø ËßÈ ◊∞apple» È≈È’ √≈«‘Ï Á≈ Î∞appleÓ≈È ‘À: 

√ÏÁπ ◊∞apple» √∞appleÂ Ë∞«È ⁄∂Ò≈ 

¡Â∂ ¿∞È∑ª ÂØ∫ Ï≈¡Á ◊∞apple» ◊Ø«ÏßÁ «√ßÿ ‹Δ Á≈ ¿∞ÍÁ∂Ù, ÙÏÁ-◊∞apple» 

ËßÈ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Èßß» ◊∞appleÂ≈ ◊ºÁΔ Á∂‰≈, È»ß √Ófi‰ ÁΔ ÒØÛ ‘À 

Âª ‘Δ ¡√Δ∫ ËßÈ ◊∞apple» ◊ÃßÊ √≈«‘Ï ‹Δ Á≈ √«Â’≈apple ’appleª◊∂- 

““¡≈«◊¡≈ Ì¬Δ ¡’≈Ò ’Δ ÂÏÀ ⁄Ò≈«¬˙ ÍßÊ 

√«Ì «√÷È ’¿∞ ‘∞’Ó ‘À ◊∞apple» Ó≈«È˙ ◊ÃßÊ 

◊∞apple» ◊ÃßÊ ‹Δ Ó≈«È˙∫ ÍÃ◊‡ ◊∞appleª ’Δ Á∂‘ 

‹Ø ÍÃÌ ’¿∞ «ÓÒÏØ ⁄‘À ’Ø«‹ ÙÏÁ Ó∂∫ Ò∂‘ ”” 

***** 

mskIn jI dw kOm nUM AwKrI snyhw 

mskIn jI dI ilKq pusqk ‘dyS-ivdyS dy gurdvwirAW dw pRbMDkI 

FWcw Aqy pRcwrk SryxI’ ivcoN [ 

sMgRih krqw jgqwr isMG jwck, inaUXwrk 

jIvn Br Dwrimk jgq iv`c ivcr ky jo AnuBv hoieAw hY,aus nUM 

mYN ies lyKxI rwhIN gurmiq ihqYSIAW dy swhmxy rK irhw hW qW ik 

koeI idSw-syD ApnweI jwvy Aqy gurbwxI nUM smu`cy sMswr dy kMnW 

qk phuMcwieAw jw sky[gurmiq mihmw dy sUrj A`gy CweIAW 

b`dlIAW nUM CWitAw jwvy,qW jo gurmiq dI rOSnI nUM mMzry-Awm 

kIqw jw sky[ 

gurmiq pRcwr qy is`K kOm dw ivkws ikauN pCiVAw - 

ikauNik, gurdvwirAW dI 95 pRiqSq SkqI suAwrQ is~D 

rwjnIqkW dy h`Q iv`c Aw geI hY,ijs nwl gurmiq pRcwr nUM gihrI 

s`t l`gI hY[cUMik Dwrimk pRbMD igAwnhIx rwjnIqk clw rhy sn, 

ies krky AxKIly qy sUJvwn ihqYSI pRcwrk Drm pRcwr qoN A`f 

huMdy gey,isr& rozI nUM nukqw-ingwh bxw,loVvMd,byshwrw 

AmghIx,nyqRhIx ies KyqR iv`c A`gy AwauNdy gey[suAwrQI rwjnIqI 

iv`c lIn pRbMDkW nUM ies qrHW dI pRcwr SryxI dI loV sI[ ieh 

SrxI GrylU mulwzmW dI qrHW pRbMDkW dy BY hyT kMm krn l`g peI[ 

Drm pRcwr dw dUsrw AMg A`j dy sMqW dy fyry hn[gihrweI nwl 

dyiKAw jwey qW 90 pRiqSq swD gurmiq qoN nwvwk& hn[hMkwr 

suAwrQ-v`s ho, gurU qy gurdvwirAW nUM ie`k pwsy krky Awpxy qy 

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pujdI hY qW gurU hox dwAvw vI krdy hn[fyirAW dI Al`g Al`g 

mirAwdw is`K jgq nUM Dwrimk ql qy KyrUM KyrUM hox dw bl idMdI 

hY[(pMnw:14,15) 

DMn gurU goibMd isMG jI dw kihxw hY ‘ZrIb dw mMUh gurU kI 

golk’,pr ieh Dn Drm pRcwr qy ZrIbW dy Bly leI pUrn qOr qy 

shI qrIky nwl Krc nhI ho irhw[kwr syvw vwly mhWpurS bwibAW 

rwhIN gurdvwirAW dIAW suMdr iemwrqW ausrIAW hn, aunHW dI loV 

vI sI[lyikMn Drm pRcwr qy Dwrimk aumMg qoN ibMnw ieh iemwrqW 

siqsMgIAW qoN KwlI hn[iesweI imSnrI qW ZrIb dy mMUh iv`c rotI 

dI burkI nwl eIsweIAq nUM iplw rhy hn[pr AsIN gurU kI golk 

nUM ZrIb dy mMUh ivc pwaux qoN AsmrQ rhy hW[(pMnw:16) 

gurduAwirAW dy pRbMDk ie`k qrIky nwl gurU kI golk lu`t rhy 

ny[golk nUM ielYkSnW qy Krc krnw, AwpxI rwjnIqk Swn 

bxwaux qy AihmIAq vDwaux leI Krc krnw, bs iehI kuJ cl 

irhw hY[70 swlW qoN vI v`D is`K kOm DoKw Kw rhI hY[hux swvDwn 

hoxw cwhIdw hY[ienHW dw (pRbMDkW, pRcwrkW qy fyrydwr swDW) AslI 

ichrw swhmxy Aw igAw hY[hux koeI CupI hoeI g`l nhI rhI[mYN 

40-45 swl pRcwr dI izMdgI dI ibnwA qy kih skdw hW ik 



suAwrQI mnuK hI gurdvwirAW nUM clwauNdy Awey ny[mulwzmq 

zihnIAq vwly mnuK hI gRMQI qy rwgI SryxI iv`c Awey, ijs kwrn 

gurmiq dw pRcwr T`p ho ky rih igAw hY[(pMnw:96) 

gurmiq pRcwr qy gurduAwrw suDwr lihr dI loV:- 

gurduvwirAW iv`c pRbMDkI lVweI ny Dwrimk ivkws rok rìKAw hY, 

jd ik AnmqIAW dw ivkws c`l irhw hY[pop nUM srv-srvw bxw ky 

eIsweIAW dy rwjnIqk, pop dy kdmW iv`c Awx bYTy hn, pr is`K 

Drm dy rwjnIqk, Drm dI izMmyvwrI pRcwrn vwly logW dy isr qy 

bYT gey hn, ijs nwl swry Dwrimk logW dIAW grdnW qy rIV dIAW 

h`fIAW t`t geIAW hn[ieh AdogqI hr dUr idRSt nUM idKweI dy 

rhI hY[(pMnw:41) 

(swfy mzUdw gurdvwrw pRbMD qy pRcwr)FWcy qoN gurmiq pRcwr dI 

aumId rKxI ryq ’coN qyl kFx dw ivArQ auprwlw hY[ieh swrw 

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nhI jw skdw[hux qW swnUM bhuq CyqI gurmiq suDwr lihr dI 

AgvweI hyT A`gy Awayxw cwhIdw hY[qW ju vkq isr gurmiq dI rUp 

ryKw bxweI jw sky[(pMnw:106) iksy rog dw vkq isr ielwj nw 

kIqw jwey qW iPr auh rog lw-ielwj ho jWdw hY[Ajy vI fu`ly byrW 

dw kuC nhI ivgiVAw[ 

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jo Ûn-^rwbw hoieAw sI, Swied aus qoN hzwrW guxW ieh pRbMDk 

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auswrI dw jzbw r`Kdw hovy Aor aus nUM ids ipAw hovy ik pRbMDkI 

FWcw glq hY[Aksr dunIAW iv`c jd vI kRWqIAW hoeIAW ny iesy 

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pRbMDkW dI cot shwrn dw ihrdw bxw lYx[auh ijQy ijQy Ûn-^rwby 

qy auqwrU hovx,AsIN SwqmeI FMg nwl pyS Awauxw hY[(pMnw:97- 

98) 

auh bzurg jo r`bI qVp r`Kdy hn qy Awpxw jIvn gurmiq pRcwr 

lihr nUM smripq kr skdy hox,aunHW dI syD iv`c nOjvwn sMgTq ho 

ky hr Sihr iv`c ieh suDwrk lihr clwaux dw Xqn krn[ 

(pMnw:89) jIvn hMfw cu`ky igRhsQI jo gurmiq dw drd qy jwxkwrI 

rKdy hovx,ies auswrU lihr iv`c Swiml kIqy jwx[aumr t`p 

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risk purSW nUM siqkwr sihq nwl ilAw jwvy[A`j qk pRcwr dy 

sbMD iv`c Ko cukIAW DrwvW nUM muV surjIq kIqw jwvy[(pMnw:107) 

ieh TIk hY ik ijqnI is`K pMQ dI aumr hY,ieqnI aumr qW 

eIsweIAW ny Awps iv`c lVidAW hI lMGw id`qI Aor ieh swrI 

lVweI rwjnIqI krky huMdI sI,pRMqU Aw^r Drm qoN rwjnIqI nUM ijvyN 

A`f kIqw igAw, eIsweIAq swry sMswr ’qy BwrU pY geI[(pMnw:67) 

pr sYNkVy swlW dI Btkx qy ÛnI sMGrS qoN bwAd eIsweIAW ny jo 

Drm pRcwr dw suDwrk FWcw bxwieAw hY, aus dI syD lY lYxI 

cwhIdI hY[Awpxw &rz jwxidAW hoieAW, ilK ky qy bol ky ieh 

syvw mYN kr id`qI hY, bwkI swrw qmIrI kMm auh Awpxy h`Q iv`c 

sMBwl lYx, ijnHW dy h`QW iv`c gurU dw dwmn hY[siqgurI jI shweI 

hovx, myrI Ardws hY[(pMnw:112) 

(mskIn jI dy aupr ilKy ivcwrW nwl AsIN iblkul hmiKAwl hW[pr Afsos swnU 

ies g`l dw hyY ik mskIn jI dI kYhxI AOr krnI iv~c zmIn AsmWn dw Prk 

hY[sMpwdk[) 

***** 

mskIn jI dw igAwnI Bwg isMG nwl DoKw 

ipRM: hirBjn isMG gurU (dsm gRMQ bwry coxvyN lyK iv`coN) 

isMG swihbwn dw &qvw: cUMik pMQ iv`c swry "dsm gRMQ" nUM gurU jI 

dI ikRq mMnx Aqy n mMnx vwly, do vIcwrW dy lok hn[ ies leI 

smyN smyN AYsy SMky SRo: gu: pRbMDk kmytI, AMimRqsr, AQvw aus vloN 

in`Xq Dwrimk slwhkwr kmytI pws swmwDwn leI AwauNdy rihMdy 

hn[ iek vwr imqI 6.7.73 nUM cMfIgV "rwj krygw ^wlsw" Aqy 

"cirqRo pKXwn" vwry pu`C pu`jI[ jQydwr sRI Akwl q^q swihb Aqy 

sRI drbwr swihb, sRI AMimRqsr dy hYf gRMQI swihbwn ny iehnW pu`CW 

dw jo au~qr id`qw, aus dI nkl hyTW hwzr hY:- 


isMG bwgVIAW, s: mnohr isMG mwrko, s: krqwr isMG bwVI, s: 

rqn isMG j`gI ( jo hux ie`k id`lI vwly swD kol ivk cu`kw hY ) s: 

mwn isMG mwnsrovr qy ipMR: jgjIq isMG slUjw Awidnwm Swiml sn 

Aqy jo ib`pr sMskwrW dy k`tV ivroDI qy inrol ie`k Akwl purKI 

sn, ny qW ies dI pRsMsw kIqI; pr, pRMprwvwdIAW ny jzbwqI 

ivroDqw[ AwKr, AjIb hwlqW iv`c, 1977 eI: nUM, jQydwr, "sRI 

Akwl q^q swihb" vloN "hukm-nwmw", imqI 5-7-77 rwhIN 

igAwnI jI nUM pMQ iv`coN Kwrj kr id`qw igAw, Awidk[ 

A`j, ies durBwgI Gtnw bwry, pMQ iv`c suxIAW suxweIAW g`lW au~qy 

AwDwrq, v`K v`K DwrnwvW pRc`lq hn[ ieh lyKk, sMbMDq Dwrimk 

slwhkwr kmytI dI iek`qrqw jo 1977 eI:, nUM hoeI, iv`c Swiml 

hox krky, ies Gtnw bwry hoeI kwrvweI nUM , pUrI pUrI eImwndwrI qy 

scweI nwl "swcI swKI" vjoN klm-bMd krnw, Xog qy lwBdwiek 

smJdw hY[ so, shI jwxkwrI ies pRkwr hY:- 

jwxkwrI:- sMbMDq pusqk Cpx aupRMq, Awm is`K sMgqW ivc, ies 

ivru`D au~TI Awvwz nUM mu`K r`K ky, SRo: gu: pR: kmytI ny ienHW mYNbrW dy 

AwDwrq, Dwrimk slwhkwrW dI iek`qrqw bulweI:- 

1. igAwnI swDU isMG BOrw, jQydwr sRI Akwl q^q swihb [ 

2. igAwnI guridAwl isMG Ajnohw, jQydwr q^q sRI kysgVH swihb 

3. igAwnI cyq isMG, hY~f gRMQI sRI drbwr swihb AMimRqsr [ 

4. igAwnI ikrpwl isMG, gRMQI sRI drbwr swihb AMimRqsr [ 

5. sR: gurb^S isMG, mIq sk`qr SRo: gu: pR: kmytI [ 

6. ipRM: siqbIr isMG, mYNbr Drm prcwr kmytI [ 

7. sR: SmSyr isMG ASok, ieiqhwskwr SRo: gu: pR: kmytI [ 

8. sR: srmuK isMG cmk [ 

9. pRo: pRkwS isMG, Kwlsw kwlz sRI AMimRqsr [ 

10. fw: mwn isMG inrMkwrI 

11. lyKk, ( dws ipRM: hirBjn isMG ) 

not:- aupRokq mYNbrW qoN ibnW, pMj ku mYNbr hor sn, ijnHW dy nwm mYnUM 

ivsr gey hn[ hW, "sRI drbwr swihb" dy bwkI iqMny gRMQI swihbwn, 

Av`S ies iek`qrqw iv`c Swml sn[ 

"bwbw jI, hux kuJ bolo vI[" mYN A`goN bVI gMBIrqw nwl bynqI kIqI 

ik mYN hYrwn hW ik kI ieh iek`qrqw au~cIAW pdvIAW dy 

AiDkwrIAW qy pMQ dy cuxy ivdvwnW dI hY AsIN ie`k bzurg 

Dwrimk ivAwkqI nUM, ibnW aus dw p`K suxy dy, "Pwhy" lwaux leI 

bVy auqwvly hW[ 3. myrI sinmr pu`C hY ik ies iek`qrqw iv`c 

hwzr siqkwrq ivAwkqIAW coN, kI iksy ny swry "dsm gRMQ" nUM 

pVcolIAw nzr nwl GoK ky vwicAw vI hY sB KwmoS sn[ 4. kI 

"dsm gRMQ" dI pRmwxIkqw dw mslw aunW hI purwxW nhIN, ijMnW 

purwxW ieh gRMQ hY 5. kI jUn 1973 nUM, jQydwr, sRI Akwl q^q 

qy pMjW gRMQI isMG swihbwn ny BweI sMqoK isMG, cMfIgV dI pu`C dy 

au~qr iv`c, mIq sk`qr, sR: gurb^S isMG rwhIN, ieh au~qr nhIN 

sI id`qw ik "cirqRo piKAwn" sRI dSmyS jI dI rcnW nhI, iksy 

ihMdU imiQhwsk rcnw dw auqwrw hY Pyr myrI pu`C sI ik AYsI 

pujISn iv`c kI ieh hkIkq sUrj-v`q roSn nhIN ik swrw "dsm 

gRMQ" sRI dsvyN pwqSwh jI dI ilKq rcnW nhIN mYN sinmr ieh vI 

ikhw ik mYN ies styj au~qy, ig: Bwg isMG ivru`D ley iksy PYsly 

nwl sihmq nhIN, so, myrI AsMmqI not krky Awp koeI vI PYslw lY 

skdy ho[ pRMqU, AYsw krnoN aunHW ienkwr kIqw Aqy mYnUM hI AwdyS 

id`qw ik ipR: siqbIr isMG nwl rl ky Xog mqw iqAwr krW[ 

mqw:- (a) A`j ie`Qy juVI Dwrimk slwhkwr kmytI dw PYslw hY ik 

igAwnI Bwg isMG nUM cwhIdw sI ik ku`J pMQ pRvwxq PYsilAW vwry 

k`qeI, do tu`k Awpxw m`q pRgt krn dI QW, Awpxw p`K, pMQ dy 

rUbrU r`Kdy, Aqy AMqm PYslw smu`cy pMQ au~qy C`f idMdy ieiqAwidk[ 

(A) ieh kmytI v`fI inmrqw qy zor nwl, SRo: gu: pR: kmytI dI syvw 

iv`c ieh ibnY vI krdI hY ik ikauNik smW guzrn nwl ieh kMm 

cUMik hor kTn huMdw jw irhw hY, ies leI, auh pihlI Pursq iv`c 

pMQ dy cotI dy ivdvwnW dI sb-kmytI bxwvy, jo pUrI pUrI GoK qy dUr 

AMdySI nwl, gurbwxI qy gurmiq dI roSnI iv`c, ieh inrxw dyvy ik 

"dsm gRMQ" dIAW ikhVIAW ikhVIAW rcnwvW "SRI gurU gRMQ swihb" 

qy siqgurUAW dy AwSy AnukUl hn, Aqy ikhVIAW "ibpr-sMskwrI" 

rIqW, rsmW qy mnm`q dIAW mnOqW nwl BrpUr 

kwrvweI:- 1. ieh iek`qrqw "sRI gurU nwnk invws" dy mIitMg hwl 

iv`c, jQydwr "sRI Akwl q^q" dI pRDwngI hyT AwrMB hoeI[ 

iek`qrqw ivc, do iqMn mYNbr ijhw ik jQydwr Ajnohw, v`fy joS qy 

kRoD gRsq sn[ auh vwrI vwrI, ig: jI ivru`D qurMq &qvw id`qy jwx 

vwly jzbwq dw pRgtw kr rhy sn[ jd sR: SmSyr isMG ASok, ijnHW 

ny "dsm gRMQ bwry" nwm dI pusqk vI ilKI sI, ijs iv`c, "dsm 

gRMQ" ivclIAW bhuqIAW rcnwvW, "sRI dSmyS jI" ikRq nhIN mMnIAW 

sn, Awpxy vIcwr d`sx leI ku`J kihx l`gy, qW, kuJ mYNbrW ny aunHW 

nUM burI qrW JwiVAw, Aqy auh au~Qy hI sihm ky bYT gey[ ieh JwV 

eynI gMBIr sI ik Pyr "ASok" jI ny swrI iek`qrqw iv`c zrw vI, cUM 

cW nhIN kIqI, KwmoS bYTy rhy[ ieh lyKk (dws hirBjn isMG ) l`g- 

B`g 45 ku imMt, pUrn KwmoSI DwrI, vyKdw suxdw irhw[ 2. AwKr, 

isMG swihb igAwnI cyq isMG jI, mYnUM sMboDn kridAW kihx l`gy, 

pRvwngI:- AwKr ieh mqw srb-sMmqI nwl pRvwn hoieAw, Aqy ig: 

Bwg isMG nUM, koeI dMf dyxw Xog n jwqw[ Dwrimk slwhkwr kmytI 

ivc srb-sMmqI nwl pRvwn hoieAw mqw AglI kwrvweI leI SRo: 

gu: pR: kmytI nUM Byj id`qw igAw[ 

Pyr igAwnI Bwg isMG ivru`D hukm-nwmW ikauN qy ikvyN Dwrimk 

slwhkwr kmytI dy auprokq srb-sMmqI PYsly aupRMq, kmytI dy iksy 

ivAwkqI nUM h`k nhIN phuMcdw sI ik auh AwpxI hI hwzrI iv`c hoey 

PYsly dI iksy qrHW im`tI plIq kry[ jQydwr "sRI Akwl q^q 

swihb" jy Dwrimk slwhkwr kmytI dI iek`qrqw dy srb-sMmq 

PYsly iv`c Awp Swml n huMdy qW g`l hor sI, hW jy aunHW dw Awpxy 

hI sWJy qy srb-sMmq PYsly bwry mn bdl igAw sI, qW auh Pyr 

Dwrimk slwhkwrW dI iek`qrqw s`ddy, Aqy srb-sMmqI nwl 



hoieAw PYslw bdlvw lYNdy, pr, mYNbr swihbwn ivru`D, AYsw h`qk 

qwnwSwhI PYslw n krdy[ 

ipCokV:- ies swrI Gtnw dw ipCokV jo bwAd iv`c igAwnI Bwg 

isMG qy aunHW dy inkt vrqIAW pwsoN suxn iv`c AwieAw, auh sMKyp 

iv`c ies pRkwr sI:- igAwnI Bwg isMG jI qy igAwnI sMq isMG 

mskIn dI ieMdOr ivKy iksy smwgm smyN, mu`T ByV ho geI, ijs iv`c 

Bwg isMG dw h`Q au~qy irhw[ mskIn jI ny ies dI iSkwieq, Awpxy 

ihqU qy v`fy inktvrqI, igAwnI cyq isMG hYf gRMQI "sRI drbwr 

swihb AMimRqsr" nUM kIqI, ijnHW dI igAwnI swDU isMG BOrw, "jQydwr 

sRI Akwl q^q swihb" nwl fwFI smIpqw sI[ so ienHW dohW swQIAW 

ny jQydwr BOrw au~qy dbwA pwieAw ik auh igAwnI Bwg isMG ivru~D 

"hukm-nwmw" jwrI krn[ ieauN ieh Bwxw vriqAw[ igAwnI Bwg 

isMG dI AMqlI jwn-lyvw bImwrI smyN, mYN aunHW dI (sYktr 37) su`KsWd 

pu`Cx igAw, qW aunHW pwsoN mYnUM pihlI vwr pqw l`gw ik 

"mskIn" jI ny ikvy plos-plws ky, igAwnI horW pwsoN pusqk ilKy 

jwx dI ilKqI mwPI mMgvweI hY[ mYN igAwnI jI nUM sKq pRySwnI qy bybsI 

iv`c vyiKAw[ auh "mwPI" dy mskIn jI nUM ilKky id`qy cMd A`KrW 

au~qy pCqw rhy sn, Aqy iksy nUM ku`J ilKwauxw cwhuMdy sn[ mYN ies 

syvw leI Awpxy Awp nUM pyS kIqw, Aqy iekrwr Anuswr, dUjy idn 

svyry aunHW pws pu`j igAw, pr APsos, auh audoN q`k, ieMny by-surq ho 

cu`ky sn ik ie`k A`Kr vI mYnUM nw ilKw sky[ dUjy idn, aunHW dI cyqn 

s`qw sdw leI aufwrI mwr geI[ so, ieh hY sMKyp iv`c igAwnI Bwg 

isMG jI ijhy v`fy jbHy vwly ivdvwn, guris`K, pRcwrk nwl pRySwn- 

BrpUr vrqy duKWq dI "s`cI swKI"[ 

v`loN:- igAwnI surjIq isMG is`K imSnrI mYNbr, Drm pRcwr kmytI, 

id`: is: gu: pR: kmytI PwauNfr Aqy pRcwrk, is`K imSnrI kwlj 

(rij.) gurmiq lYkcrwr, kQwvwck Aqy lyKk mYNbr- ivSv is`K 

kwauNisl, sRI Akwl q^q swihb ipRMsIpl- gurmiq AyjUkySn sYNtr, 

id`lI[ imqI: 6/12/97 siqkwr Xog ipR: hirBjn isMG jIau, 

vwihgurU jI kw Kwlsw, vwihgurU jI kI &qih [ Awp jI dw p`qr 

pRwpq ho igAw sI Aqy Awp jI dy iqMn lyK vI nwl n`QI sn[ sB qoN 

kImqI cIj jo ies p`qr nwl dws nUM pRwpq hoeI hY, "hukm-nwvy" 

proKy, jo vyrvw Awp jI ny iliKAw hY[ kuJ bynqIAW ies pRkwr hn:- 

igAwnI Bwg isMG jI vwry Awp jI ny iliKAw hY ik "auh ku`J vyrvw" 

dyxw cwhuMdy sn[ pr, aus qoN pihlW gurpur vwsI ho gey[ sMKyp iv`c 

auh vyrvw ies pRkwr hY:- id`lI iv`c sR: imlwp isMG jI dy au~dm 

nwl, BweI Amr isMG jI AlIgV, vwilAW nwl ieh PYslw hoieAw 

ik auh jQydwr swDU isMG BOrw nwl imlky, ieh hukm-nwvW jo mUloN 

glq hY, vwps krvw lYxgy[ (iDAwn rhy BweI Amr isMG jI dI 

id`lI iv`c trWsport hY) ies vkq auhnW nwl, dws dw vI ivcwr 

vtWdrw hoieAw[ auhnW dy l&jW iv`c "mYnUM swrI g`l smJ Aw geI 

hY" BOrw jI qW swfy hI au~Qy gRMQI huMdw sI, mYN aus nwl swrI g`l vI 

kr leI hY[ b`s igAwnI jI nwl c`lxgy, auh (BOrw swihb) AwpxI 

glqI nUM mihsUs krdw hY[ dws qy sR: imlwp isMG jI ny, igAwnI jI 

nwl "Akwl q^q swihb" jwxw sI, ies dI iBxk "mskIn swihb" 

nUM pY geI[ aunHW vloN, PtwPt igAwnI jI nUM, ie`k ic`TI pu~jI ik mYN 

PlwxI qwrIK nUM id`lI stySn qy quhwnUM imlWgw, quhwfI vI mYN itkt 

lY r`KI hY, qusIN myry nwl sRI AMimRqsr c`lxw, kMm mukw lvWgy[ aus 

vkq igAwnI jI, Swied au~k gey jW swfy nwl myl n bx sikAw[ 

auh, mskIn swihb dI nvIN cwl dw iSkwr ho gey[ StySn qy cly 

gey Aqy mskIn swihb nwl sRI AMimRqsr phuMc gey[ ijs vkq, 

swnUM rwqIN pqw l`gw qW swnUM iPkr sI, blik Gbrwht sI ik 

mskIn swihb dI ies iv`c Swied koeI cwl n hovy, AwiKr iehI 

hoieAw[ igAwnI jI, sRI AMimRqsr swihb qoN vwips pu`jy qW is`Dy 

lwjpq ngr, id`lI ivKy, sR: nirMdrjIq isMG dy Gr gey[ dws nUM 

vI PUn krky bulwieAw igAw[ qd, ies vfyrI aumr iv`c igAwnI 

jI dIAW A`KW iv`c A`QrU sn, kihx l`gy, mskIn jI ny myry nwl 

DoKw kIqw hY, hux rwjOrI gwrfn, auh myrI ieMqjwr kr irhw hY, 

kihMdw hY, myry nwl Alvr dy smwgm qy c`lo[ au~Qy, sMgqW dy v`fy 

iek`T iv`c quhwfy koloN kQw krvwvWgy[ 

DoKw: igAwnI jI idAW lPjW iv`c, sRI AMimRqsr jWidAW, BOrw jI 

pihlW qoN iqAwr bYTw sI[ ie`k pYf qy ku`J tweIp hoieAw sI[ mYN 

pVHn l`gw qW myry h`QoN myrI AYnk Q`ly if`g peI[ AsIN swry, sRI 

Akwl q^q swihb qy bYTy sI[ (cyqy rhy, ieqnI vfyrI aumr iv`c 

igAwnI jI dy h`Q kMbdy sn, ijs krky auhnW dy h`QW iv`coN AYnk 

if`gI, nzr vI kmzor pY cùkI sI), BOrw swihb qy mskIn jI dovyN 

kihx l`gy, igAwnI jI C`fo AYnk, quhwnUM swfy qy XkIn nhI 

PtwPt sweIn kro Aqy dyg krvwau[ ies qrHW igAwnI jI ny ibnW 

pVHy auhnW dy pRBwv iv`c Aw ky sweIn kr id`qy[ kVwh pRSwd 

krvwieAw qW igAwnI jI kihx l`gy, ilAwau, hux mYN pVH qW lvW[ 

piVAw qW aus iv`c tweIp kIqw hoieAw sI ik "cOpeI Aqy Ardws" 

dy muAwmly iv`c, igAwnI jI ny, muAwPI mMg leI hY[ igAwnI jI ny 

dìsAw ik jdoN mYN ieh piVHAw qW myry pYrW hyToN zmIn iKsk geI, 

mYN ahnW nUM ikhw, "mskIn" qUM myry nwl DoKw kIqw hY, mYN AwpxI 

g`l qy hux vI pUrI qrHW kwiem hW ik "cOpeI Aqy Ardws dI 

pihlI pauVI, dSmyS jI dI rcnw nhI"[ 

Asl iv`c, igAwnI jI iesy krky, mskIn jI nUM, rwjorI gwrfn 

C`f ky, aus qoN smW lY ky, lwjpq ngr cly Awey ik mYN ku`J s`jxW 

nwl slwh krnI hY[ mYN AwpxI AwKrI aumr iv`c, ies mwPI vwly 

JUT iv``c Swml nhIN hoxw cwhuMdw[ ^Yr, dws Aqy sR: nirMdrjIq 

isMG, igAwnI jI nwl gurduAwrw rwjorI gwrfn id`lI pùjy[ A`gy 

mskIn swihb, sweIf dy brWfy iv`c ie`k cwrpweI qy bYTy sn[ 

igAwnI jI boly, mskIn, qUM pihlW myrI p`g lwh ky, myry pYrW iv`c 

su`t id`qI, iPr kih id`qw ik mYN qyry isr qy p`g r`K irhw hW[ ies 

qrW dy auhnW dy l&z sn, mskIn jI nwl[ mskIn jI ny swfy qy 

bhuq zor pwieAw ik igAwnI jI koloN kQw krwvWgw, muAwmlw rPwdPw 

ho jwvygw[ TIk jW glq; pr igAwnI jI dy idRV ierwdy kwrn, 

swfI vI iehI rwey sI ik jdoN muAwPI mMgI hI nhIN, qW sMgqW nUM DoKy 

nwl ku`J hor d`sxw, "gurU pwqSwh" dy siqkwr dy ivrùD hY[ jdoN 



igAwnI jI ny p`kI qrHW kih id`qw ik "myrw PYslw, cOpeI Aqy 

Ardws dI pihlI pauVI bwry auhI hY"[ so igAwnI jI ny, mskIn 

nwl, ies JUTy FMg iv`c Alvr jwx qoN sw& ienkwr kr id`qw, qW 

mskIn swihb AwpxI kwr iv`c bYTky Alvr cly gey[ 

ies swrI g`lbwq dy dOrwn, igAwnI jI dy A~QrU nhIN sn rukdy[ 

gAwnI jI dy ivrùD, hukm-nwmy vwry kwPI ikMqU-pRMqU v`D cu`kI sI[ 

Bwrq Br iv`coN hI 1000 qoN v`D ic`TIAW, ies PYsly ivru`D jw 

cu`kIAW sn[ mskIn jI rwhIN ies nUM jwrI krvwx vwsqy pVdy ipClI 

g`l vI, mskIn jI dy siqkwr qy hwvI ho rhI sI Aqy auhnW nUM vI 

jgh jgh jvwb dyxw muSkl ho irhw sI[ 

iv`Q vDI ik`QoN:- igAwnI jI, ieMdOr dy pRogrwm qy sn Aqy mskIn jI 

vI au~Qy hI pRogrwm kr rhy sn[ mskIn jI ny AwpxI Awdq muqwibk 

ie`k jgHw qy ikhw, "AKMfpwT" gurmiq Anuswr nhIN[ dUjI jgHw qy 

v`D "AKMfpwT" r`Ky hoey sn, auhnW nUM gurmiq Anuswr d`s id`qw[ 

iksy jgHw qy igAwnI jI ny, ausdI ies dorMgI kQw vwry izkr kIqw, 

qW igAwnI jI Aqy mskIn swihb iv`c QoVHI iK`cwqwxI hoeI[ ies 

Gtnw bwry, igAwnI jI ny Awp id`lI iv`c dws nwl izkr kIqw sI[ 

pusqk "dsm gRMQ inrxY" auhnI idnIN, igAwnI jI ny ilKI qy 

pRkwiSq kIqI hoeI sI[ mskIn jI ny, rwjorI gwrfn gurduAwry kuJ 

idn kQw kIqI qW "dsm gRMQ" ivclI k`cI bwxI iv`coN ku`J imswlW 

vrqIAW[ id`lI iv`c nOjvwnW dI ies p`KoN iqAwrI qW sI; pr ies 

aumr iv`c joS v`D huMdw hY Aqy dUrdirStqw G`t[ ku`J nOjuAwnW ny, 

mskIn swihb nwl bihs kIqI ik jo pRmwx auhnW vrqy hn, auh 

dSmyS jI dI rcnW nhIN[ mskIn jI dw au~qr h`T vwlw Aqy Awpxy 

Awp nUM TIk d`sx vwlw sI, hwlW ik sbMDq nOjuAwn mUloN TIk sn[ 

dUjy idn, auhnW ny, "dsm gRMQ" iv`coN ku`J rcnW Cpvw ky sMgqW iv`c 

vMf id`qI Aqy mskIn swihb nUM bynqI kIqI ik jy kr auh TIk hn 

qW ieSiqhwr iv`c id`qI, "dsm gRMQ" ivclI rcnw dI kQw sMgqW 

iv`c krn[ mskIn jI ny, ies iv`c AwpxI byie`zqI smJI[ Awpxy 

Asr-rsUK dw &wiedw auTw ky auhnW, igAwnI cyq isMG qy BOrw 

swihb nUM vriqAw Aqy BVkwieAw ik igAwnI jI ny Awpxy guMifAW 

koloN, myrI byie`zqI krvweI hY[ ies qrHW ieh Kyf A`gy qurI[ jdoN ik 

ie`k ivdvwn hox dy nwqy, mskIn jI dw ieh Prz bxdw sI ik ieh 

Gtnw igAwnI jI dy noits iv`c ilAwauNdy, ikauNik ie`k qW igAwnI 

jI nUM ies vwry ku`J pqw nhIN sI, dUjw auh nOjvwn vI guMfy nhIN sn, 

ies g`l nUM mskIn jI vI cMgI qrW jwxdy sn[ vYsy vI, ijs nUM 

igAwnI jI dw "muAwPInwmW" dìsAw igAw, auh kyvl, ie`k "Akwl 

q^q swihb" dy pYf qy sI, ijs aupr nw koeI AYNtrI nMbr, Aqy nw 

hI "sRI Akwl q^q swihb" dI mohr sI[ igAwnI jI Awpxy PYsly qoN 

AMqm smyN qIk Aif`g sn[ 

pMQ dw dws, surjIq isMG 

***** 

is`KW nUM isENk-fyrydwr swD! 

-gurBjn isMG (lwielpurI) is`K ivcwr mMc 

sMq Sbd, bVw piv`qr Sbd hY[ pr PrybI purSW ny iesnUM 

Awpxy nW nwl joV ky AnrQ kr id`qw hY[ ivigAwnk qr`kI 

dy bwvjUd, swfw Drm bwry nzrIAw auhI bx igAw hY, jo keI 

hzwr swl pihlW, bRwhmxW ny pRcwirAw sI[ AsIN hux vI 

XkIn r`Kdy hW ik swfy swry du`K qy pRySwnIAW, ipCly jnm iv`c 

kIqy iksy mwVy krmW dw hI is`tw hn[ swfw ivcwr bx cuìkAw 

hY ik Asl KuSI qd hI iml skygI, jy AsIN sMswrk DMiDAW 

qy gRihsq nUM C`f ky, ivhlV rih ky kyvl rwm nwm jpdy 

rhIey[ ies kwrn hI AsIN, Awpxy sMswrk PrzW nUM C`f dyNdy 

hW Aqy iesdw lwB lotU iksm dy pwKMfI lok lY lYNdy hn[ gurU 

swihbwn ny qW swnUM ivhlV lokW dI lu`t Ksu`t (exploitation) 

qoN bcwaux leI nwm jpx qoN pihlW ikrq krn dw hukm kIqw 

sI[ aunHW ny qW swDW nUM phwVW qy jMglW iv`c jw ky aupdyS id`qy 

sI ik ikrq qoN nw B`jo Aqy smwj iv`c syvw kro ikauNik 

ivhlV jIvn qW isRStI auqy Bwr hY Aqy mukqI dw rwh qW 

gRihsq jIvn iv`c hsMidAW qy KylMidAW h`QIN kwr krnw hY[ 

bRwhmxI krm kWfW ny swnUM kMm cor qy vihmI bxw id`qw hY[ 

swfI ies kmzorI nUM clwk, svwrQI qy pKMfI ivhlVW Aqy 

Dwrimk SklW vwly lokW ny BWp ilAw hY Aqy ienHW PrybIAW ny 

Awpxy Awp nUM sMq-bwby-bRhm igAwnI-pRcwrk d`s ky, lokweI 

nUM AwriQk, Dwrimk qy mwnisk qOr ‘qy KUb luìtAw hY[ 

gurmiq nUM Bulw dyx kwrn, AsIN AwpxI ividAw qy Akl nUM 

Bulw ky, ienHW jokW dy pYrW auqy if`g pYNdy hW ikauNik swfI 

byAklI swnUM kihMdI hY ik swfy du`KW qy mwnisk pIVHW nUM ieh 

T`g hI dUr kr skdy hn[ is`K ieh nhIN jwxdy ik kwqlW qy 

lutyirAW nwloN ieh swD, v`D Kqrnwk huMdy hn ikauNik ieh 

swD qW bRwhmxvwd vWg mnu`K dI Awqmw qy mwnisk SkqI nUM 

hI brbwd kr dyNdy hn[ qrzW nwl gIq gwaux vwly qy styzW 

auqy BwSx dyx vwilAW dw Jwkw lih jWdw hY qy auh sroiqAW dy 

hwv Bwv nUM smJx l`g jWdy hn Aqy lokW nUM Brmwaux dI jWc 

AweI huMdI hY[ b`s, loV rih jWdI hY hwrmonIAm vwjy dI, ijs 

rwhIN pu`TIAW DwrnwvW nwl kIrqn krnw qy mnoklpq Aqy 

pMfqW dIAW imiQhwsk GVIAW GVweIAW swKIAW suxweIAW jw 

skx[ jy koeI kMm cor qy pwKMfI kIrqn krnw jW imiQhwsk 

kQwvW nw suxw skdw hovy qW auh Awpxy Awp iksy gurU swihb, 

pUrn gurmuK isMG sUrmy jW ShId dI AMs d`s ky, fyrw sQwpq 

kr lYNdw hY qy koeI sMprdwie KVI kr lYNdw hY[ pKMfI fyrydwr 

swDW dw ip`Cw ProlIey qW swrw pKMf aujwgr ho jweygw[ koeI 

qW Gr bwr vyc ky, koeI hor ik`qw nw Apnw skx qy koeI 

AprwD krky BìjAw hoieAw inklygw[ smyN dI srkwr ienHW 

dI ip`T pUrdI hY[ by-Akl jnqw koloN l`KW rupY slwnw lu`t ky 

vI, ikhVw fyrydwr swD ienkm tYks jW dOlq tYks dyNdw hY 

eys krky hI koeI vI AKOqI is`K swD, is`KW dy h`kI sMGrSW 

iv`c ih`sw nhIN lYNdw, sgoN vzIrW rwhIN srkwr nwl juiVAw 

rihMdw hY Aqy srkwrW dy ieSwry auqy n`cidAW is`KW nUM Dwrimk 



qy rwjnIqk qOr ‘qy srkwr nwl joVn dw kMm krdw hY[ 

srkwrW, sdw hI cwhuMdIAW huMdIAW hn ik prjw AMnHy vwh 

srkwrI pwilsIAW v`l JukI rhy Aqy iksy qrHW krWqIkwrI gurU 

swihbwn qy prm mnu`KW dy d`sy Dwrimk, smwjk qy rwjsI gwfI 

rwhW auqy nw c`l sky[ ies qrHW srkwrW vloN lu`t Ksu`t cldI 

rihMdI hY[ 

dUroN, ie`k swfw vI sMbMDI hY[ AMgryzI qy aurdU piVHAw hoieAw 

sI[ AOlwd nwlwiek sI[ ies leI Awpxy ih`sy dI zmIn vyc ky 

cMfIgVH dukwn pw leI[ auh vI ivk geI[ itMf PUhVI cu`k ky 

id`lI jw viVAw[ ie`k vzIr rwhIN kuJ zmIn m`l leI[ lMby 

islkI coly qy gol p`g ny ieMdrw gWDI nwl joV id`qw[ vwryinAwry 

ho gey, v`fw AwSrm bx igAw, gweIAW dI fyArI bx 

geI qy vzIrW Aqy mUrKW dI BIV l`gx l`g geI[ KUb kmweI 

kIqI[ pr, ihMdUvwd nhIN dyKdw ik AwdmI srkwrI hY jW 

DrmI[ nvMbr 1984 dy G`lUGwry iv`c, ieh vI kwbU Aw igAw[ 

syvkW dI DwV kwrn, jwnI nukswn qW nw hoieAw pr AwSrm 

luìtAw igAw[ bRwhmxvwdI srkwr ny r`j ky muAwvzw id`qw qW 

swrw t`br AmrIkw jw visAw[ 

is`K smwj iv`c AijhIAW hzwrW hI imswlW hn[ izMdgI qoN 

BgOVy qy ivhlV Xwr, ienHW swDW dy fyirAW iv`c vV jWdy hn, 

ijQy ieh Awm is`K jgq nUM bu`DU bxwaux dy gur is`Kdy hn[ 

isKlweI lYx mgroN, iksy hor mUrK ielwky iv`c aukq fyirAW dI 

nvIN brWc Kohl lYNdy hn[ kuJ smyN ip`CoN AwpxI svY-mwlkI 

(Sole proprietorsship) sQwpq kr lYNdy hn Aqy Awp kuJ 

qnKwhdwr cyilAW rwhIN Boly lokW nUM mu`Cx dw DMdw clw lYNdy 

hn[ hr swD pRcwr krdw hY ik ausnUM mwieAw nwl moh nhIN, 

pr vwsqv iv`c, isAwxy iSkwrI vWg, ausdI bwz nzr hr 

vkq AmIr mnu`K dI dOlq jW iksy suMdrI auqy itkI rihMdI hY[ 

ausnUM inSwnw hwisl krnw AOKw nhIN, ikauNik Bolw syvk qW 

pihlW hI vs kIqw huMdw hY[ pqw qW aus vyly hI lgdw hY jdoN 

Acncyq hI prdw cuìkAw jwvy jW fyry dy AMdr hI ‘mwl’ kwrn 

r`swkSI ho jwvy[ 

ie`k fyrw hY 

1 , ijQy mShUr hY ik cVHwvw nkdI jW GrylU smwn 

jW jyvr Awid dI Skl iv`c nhIN cVH skdw[ fyry auqy keI 

‘cyilAW’ (sMqW) dw kbzw hY[ keI swl pihlW, ruk ruk ky 

ih`sydwrW iv`c golI vI cldI rihMdI sI[ ie`k ih`sydwr ny mYnUM 

dìsAw ik “golI qW mwl vMfx ‘qy cldI hY ikauNik dUsry 

ih`sydwr dy syvk, cVHwvy dy jyvr qy hor mwl lY jWdy hn qy AsIN 

Koh lYNdy hW[ v`fy sMqW qy swnUM iqMnW nUM hI cVHwvy dw pqw huMdw 

hY[” hor g`lW vI d`sIAW jo Polx dI loV nhIN[ 

eysy qrHW ie`k soFI hrI Avqwr isMG huMdw sI[ sohxw k`d kwT 

vwlw sun`Kw jvwn sI[ auh iek`lw hI AKMf pwT dw Bog pwauNdw 

huMdw sI[ AOrqW auqy qW jwdU hI kr idMdw sI[ mhIny ku ip`CoN 

auh hor QW clw igAw[ nwl hI ausdy swQI vI cly gey[ mgroN 

pqw l`gw ik ie`k DnwF AwVqI dI by-AOlwd pr sun`KI nUMh vI 

nhIN l`BdI Aqy nw hI nkdI qy jyvr l`Bdy hn[ bVI qlwS 

ip`CoN, auh AOrq qW hYdrwbwd qoN l`B geI, pr mwl m`dw nw 

imilAw[ 

ieh dMBI swD, BoilAW aupwSkW nUM Brmwaux leI bVy pwpV 

vyldy hn qW jo nvyN aupwSkW nUM gYbI SkqI idKw ky kwbU kIqw 

jw sky[ iek swD Awpxy aupwSkW nUM ivAwiKAwn kr irhw sI 

ik ie`kdm lwl pIlw ho ky KVw ho igAw Aqy sMgq iv`c bYTy 

ie`k AwdmI nUM kVk ky ikhw ik POrn bwhr in`kl jwvy 

ikauNik auh mMdI Bwvnw nwl Aw ky bYTw hY[ auh syvk KVHw ho 

igAw qy h`Q joV ky AprwD mMn ky muAwPI mMgx l`gw[ BwvyN ik 

ieh ie`k KVXMqr sI ikauNik auh AwdmI qW fyry nwl hI sMbMD 

r`Kdw sI, pr sMgq iv`c swD dI rUhwnI SkqI dw is`kw jMm 

igAw[ 

ie`k hor nvW swD pRgt hoieAw hY, guMmtI vwlw[ ijlHw biTMfw 

iv`c ipMf pYNdw hY[ AwdmI dI aumr qW coKI hY pr ausnUM hux 

pqw l`gw ik is`K kOm iv`c v`fI igxqI mUrKW, vihmIAW qy 

bRwhmxI ivcwrDwrw vwilAW dI hY[ ausnUM iksy ny d`s id`qw ik 

is`K kOm, jQydwr jrnYl isMG iBMfrWvwly dI bVI aupwSk hY qy 

cwhuMdI hY ik aus ijhw Syr mrd AgvweI kry[ ausnUM ieh vI 

pqw l`g igAw ik AjokI dmdmI tkswl (cONk mihqw) Aqy 

Syr mrd dw rofy pirvwr, hux q`k swzSI FMg nwl, aunHW dw 

ShId hoxw nhIN mMndw, BwvyN ik Aijhw bRwhmxI swmrwj dIAW 

eyjMsIAW kwrn hI hY[ ies ‘sMq bwbw guMmtI’ ny Awpxy vWg 

swrI kOm nUM byvkUP is`D krn leI, Biv`K bwxIAW dy kYst 

Brvw ky vycxy SurU kr id`qy hn, jo hzwrW dI igxqI iv`c 

AmrIkw qy kYnyfw iv`c ivk rhy hn[ auh ieh vI pRcwr krdw 

hY ik gurU goibMd isMG jI qW roz hI aus kol AwauNdy hn Aqy 

vwrqwlwp krdy hn[ dsMbr 96 iv`c kuJ vihmI vkIl aus 

kol gey qW ausny dìsAw ik gurU jI qW huxy Aw ky gey hn[ 

‘bwby ny ieh vI dìsAw ik FweI mhIny q`k sMq iBMfrWvwly 

ic`ty GoVy auqy cVHky, BwrI POj nwl pMjwb Awaux vwly hn[ 

APsos hY, ienHW pVHy ilKy vkIlW dI Akl auqy[ auh cMgI qrHW 

jwxdy hn ik sMq iBMfrWvwly qW jUn 1984 iv`c hI ShId ho 

cu`ky sn[ pr vihm Aqy eImwn dI kmzorI kwrn ‘bwbw 

guMmtI’ dI cwl iv`c Aw gey hn[ ivcwrI AnpVH is`K pyNfU 

jnqw qW kwbU krnI AOKI nhIN[ 

ienHW swDW iv`c koeI gYbI SkqI nhIN huMdI[ ienHW dI 

kwblIAq ies g`l iv`c hI hY ik ieh l`Cydwr SbdW nwl, jn 

sDwrn dI mwnisk AvsQw auqy Asr pw lYNdy hn[ aunHW ny 

hmySW kihxw hY ik jn swDwrn dy swry kSt qy pRySwnIAW dUr 

ho jwxgIAW, jy hr roz jW spqwihk bYTk iv`c Aw ky Swml 

huMdy rihx[ mwnisk qOr ‘qy iqAwr krn leI iksy quk jW 

Sbd nUM roz pVHn leI kih dyxgy[ jn swDwrn, swry qrk qy 

ivigAwnk socxI C`f dyNdw hY[ 

muSikl hY ik AsIN, gurU swihbwn dy d`sy gwfI rwh nUM C`f 

id`qw hY Aqy bRwhmxvwd dI aupj swD mMflI nUM gurUAW dI QW 

dy id`qI hY[ ieh swD, pMQ dI pRvwxq ‘is`K rihq 



mirXwdw’ qoN sMgq nUM bymuK kr rhy hn[ kdI mws bwry SMkw 

KVw kr dyNdy hn qy kdI rwgmwlw bwry[ hux qW ienHW, gurU dy 

doKIAW ny AwpxI XUnIAn (sMq smwj) vI bxw leI hY[ 

pulItIkl pwrtI vI bxw leI hY[ Awpxy is`KW (auh gurU ky is`K 

qW rhy hI nhIN) nUM Brmw ky, smyN dI swmrwjI SkqI nwl joVn 

dw hr auprwlw kr rhy hn qy ies koJy kMm iv`c kwPI sPl vI 

ho gey hn[ ieh gurmiq dI AwV iv`c mnmiq dw pRcwr krdy 

hn ikauNik ienHW dw mUl sroq, ihMdU smwj dIAW imiQhwisk 

pusqkW qy mnGVq purwixk swKIAW huMdw hY, ijnHW rwhIN jn 

swDwrn dI lhU psIny dI kmweI nUM ienHW ivhlVW dIAW golkW 

iv`c iljwx dy nusKy iml jWdy hn[ ienHW pusqkW dy ilKwrIAW 

nUM, aus smyN pVHn jW ilKx dw lweIsYNs sI[ aunHW ilKwrIAW ny 

AwpxI lotU SRyxI dy AMq kwl q`k, iesdI rotI rozI dI vsIly 

pYdw kr id`qy sn[ 

ihMdU swDW qy is`KI Skl vwly bihrUpIey swDW ny gurU nwnk-gurU 

goibMd isMG dI ikrqI, AxKI qy Drm leI jwnW vwrn vwlI kOm 

nUM srkwrI swizS ADIn guMmrwh krky, iesdI Swh rg nUM h`Q 

pwieAw hoieAw hY pr gurU ky q^q swihbwn dy srbrwh, SRomxI 

gurduAwrw pRbMDk kmytI dy TykydwrW, Drm pRcwr kmytI, dmdmI 

tkswl qy is`K ivdvwn, koeI iDAwn nhIN dy rhy sgoN SRomxI 

pMjwbI dl leI votW hwsl krn leI, BIK mMgdy iPrdy hn[ 

muSikl hY ik AsIN, gurU swihbwn dy d`sy gwfI rwh nUM C`f id`qw 

hY Aqy bRwhmxvwd dI aupj swD mMflI nUM gurUAW dI QW dy id`qI 

hY[ ieh swD, pMQ dI pRvwxq ‘is`K rihq mirXwdw’ qoN sMgq nUM 

bymuK kr rhy hn[ kdI mws bwry SMkw KVw kr dyNdy hn qy kdI 

rwgmwlw bwry[ hux qW ienHW, gurU dy doKIAW ny AwpxI XUnIAn 

(sMq smwj) vI bxw leI hY[ pulItIkl pwrtI vI bxw leI hY[ 

Awpxy is`KW (auh gurU ky is`K qW rhy hI nhIN) nUM Brmw ky, smyN 

dI swmrwjI SkqI nwl joVn dw hr auprwlw kr rhy hn qy 

ies koJy kMm iv`c kwPI sPl vI ho gey hn[ ieh gurmiq dI 

AwV iv`c mnmiq dw pRcwr krdy hn ikauNik ienHW dw mUl 

sroq, ihMdU smwj dIAW imiQhwisk pusqkW qy mnGVq purwixk 

swKIAW huMdw hY, ijnHW rwhIN jn swDwrn dI lhU psIny dI 

kmweI nUM ienHW ivhlVW dIAW golkW iv`c iljwx dy nusKy iml 

jWdy hn[ ienHW pusqkW dy ilKwrIAW nUM, aus smyN pVHn jW 

ilKx dw lweIsYNs sI[ aunHW ilKwrIAW ny AwpxI lotU SRyxI dy 

AMq kwl q`k, iesdI rotI rozI dI vsIly pYdw kr id`qy sn[ 

is`K kOm dw bhuq v`fw ih`sw, bYNkW dw krzweI hY Aqy rotI tu`k 

jogw hI rih igAw hY, pr ivhlV swD qW AwDuink iksm dIAW 

kwrW, AwlISwn fyirAW, m^mlI gdYilAW qy hr iksm dy nvIn 

iksm dy smwn nwl AYS kr irhw hY[ Awm is`K kol swDn nhIN 

ik gurmiq iltrycr pVH sky Aqy SRomxI kmytI pws eynI ivhl 

nhIN ik ipMfW iv`c iltrycr G`l sky jW pRcwrk G`l sky, 

ikauNik ieh qW kyvl pulItIkl cwlW Kyfx iv`c hI ru`JI rihMdI 

hY[ ies hI kmI dw lwB lYx leI, swDW dI sRyxI mzbUq huMdI jw 

rhI hY[ A`j loV hY, Kwlsy nUM inAwrw hox dI[ jy kOm dy drdI, 

Drm auqy rwjnIqI nUM l`d gey qW gurU ky is`K gwieb ho jwxgy 

Aqy dMBI swDW dy is`K hI imilAw krngy[ vwihgurU, kOm dy 

kursI XoiDAW nUM sum``q bKSy[ 

[s. gurBjn isMG ig`l, 13 AprYl 1919 – 14 PrvrI 2005] ‘is`K ivrsw’ 

meI 2005 iv`cON]sMpwdk]] 

***** 

sfDF vloN gurU Kflsf qy hmlf 

srbjoq isMG svwdI, sYn hojLy 

iek vfr myry dosq ny hfsy ivc gl kridaF ikhf sI ik koeI 

awj kl trwk jf tYksI pfAux dI gwl krdf hY, mYN qF do iqn 

sMq pf lYxy hn. icwty coly pvf ky vwK-vwK QfvF qy ibTf dyxy 

hn, koeI isr drdI nhI. iesy qrF isK gurdvfrf sfihb 

sYnhojLy (kYlyPornIaF) ivc iek sMq ny mYnUM ikhf sI, svwdI 

sfihb aYvyN qusI idn rfq trwk clfeI jFdy ho, vyco pry trwk 

nUM, mYnUM iswKF dI sMGxI abfdI vfly sLihr ivc Cotf motf zyrf 

bxf ky dyvo iek lwK zflr dI grOs krfvFgf. 

ieh qF hn hfsy mKOl vflIaF glF pr sfnMU ieho ijhIaF gwlF 

bfry bhuq hI sMjIdf ZMg nfl socxf pvygf, ikAuNik ijs 

rPqfr nfl hr rojL sfD pYdf ho rhy hn, ieh sB Kflsf pMQ 

dI ajLfd hsqI leI Kqrnfk sfbq hoxgy. isKF df 

avyslfpx, isKF vloN sRI gurU grMQ sihb nMU afp nF pVHnF, 

isKF ivc vD rhy kMn rs dy ruJfn df ieh sMq njLfiejL Piedf 

AuTf rhy hn. kMn rs df qF isKF ivc ienF ruJfn pYdf ho irhf 

hY ik jd vI isK gurdvfrf sihb ivc afANdy hn gurU grMQ 

sihb nUM mwQf tyikaf, kQf kIrqn suxI smfpqI qoN bfad iehI 

suxIdf hY bhuq vDIaf beI bhuq vDIaf. aglI vfr iPr koeI 

nvF sMq jF kQf kIrqnIaf afANdf hY. Auh cfr totky suxf ky 

clf jFdf hY. isK iehI iPr kih idMdy hn bhuq vDIaf beI 

bhuq vDIaf. pr jykr awDy GMty bfad iksy nMU puwC ilaf jfvy 

Aus ny ikhf kI sI. kI eyh sB kuJ gurmwq dy anukUl sI, iksy 

nMU kuJ pqf nhI huMdF. hflF ik gurU sfihb ny sLpwsLt ikhf hY. 

"siqgur no sB ko dyKdf jyqf jgq sMsfr izTy mukq nF hovhI 

ijcr sLbd nf kry vIcfr" kMn rs vflI isKF dI bdiksmqI 

kfrn ienF sMqF nMU pMQ ivroDI sLkqIaF afey idn mfrkIt ivc 

ilaf rhIaF hn. ijs vI sMq ny mfrkIt ivc pRgt hoxf huMdf 

hY Auh kuJ smf pihlF mfrkIt ivc vwzI pwDr qy afzIE, 

vIzIE vgYrf ilafAuNdf hY. jdoN sMqF nMU ieh pqf lwg jFdf hY 

ik hux Auh vIzIE iswKF dy kMn rs df isLMgfr bx geIaF hn, 

iPr Auh sMq Kud mfrkIt ivc af jLFdf hY aqy isKF dI vwzy 

pwDr qy luwt Ksut krky aqy bIbIaF df srIrk sLosLx krky jF 

qF alop ho jFdf hY jF iPr afsLUqosL jF Binafrf vflf bx ky 

bYT jFdf hY. 

asIN afpxy lyKF rfhIN smy smy isr isK sMgq nMU sucyq krdy 

afey hF. pr hr vfrI sfDF dy bxy cyly isKF dy ivroD df sfnMU 

sfhmxf krnf ipaf. pr smf pf ky AunHF sLMqF dIaF kflIaF 

krqUqF jwg jLfhr hoeIaF, awj gwl krn lwgy hF Aus mMuzU ijhy 



sfD dI ijhVf awj kl mfrkIt ivc afieaf hY aqy pihlF ies 

ny vwzI pwDr qy ivdysLF ivc vIzIE ByjIaF sn aqy hux afp af 

igaf hY. iswKF dy kMn rs dI afdq kfrn ies sfD dIaF kYistF 

suxn qoN bfad ies dy afly-duafly BfrI iekwT hox dI sMBfvnf 

hY. ieh sB dyhDfrI gurU zMm df hI pRcfr hY. sMgrUr ijly nfl 

sbMDq do muMzU ijhy ieh sfD, brnflf aqy ZINzsf DVy nfl 

sbMDq hn. ienHF sfDF dI bdmfsLI dIaF KbrF pMjfb dy 

aKbfrF ivc Cp cukIaF hn. ienF ivcoN iewk sfD dy Bory ivcoN 

pMjfb puils ny ieqrfjLXog hflq ivc bIbIaF nMU PV ky kys 

drjL kIqf sI. Aus qoN bfad Eh sMq qF mfrkIt ivcoN alop ho 

igaf pr ieh hux srgrm hY. afKr ieh vI isK sMgq nMU cUnf 

lf ky Prfr ho jfvygf jF iPr dyhDfrI gurU zMm bx jfvygf. 

Kflsf jI, isK Drm ivc sMq df sMklp hY hI nhI, isK Drm 

ivc BfeI aqy bfbf df hI sMklp hY. gurU sihb ny sMq sLbd 

akfl purK leI vriqaf hY. muwKvfk anusfr ‘Bfg hoaf gur 

sMq imlfieaf’ pr awj ieh lok afpny nfvF awgy sMq lgf ky 

isK sMgq ivc Brm BulyKf pYdf kr rhY hn aqy ieh sB kuJ 

jfx buJ ky sfihb sRI gurU gMRQ sfihb dI gur gwdI aqy sLbd 

gurU isLDFq nMU cYlMj hY aqy gurU Kflsf qy isDf hmlf hY. sfzI 

smUh pMQk jQybMdIaF aqy pMQk soc dy DfrnI gurU nfnk nfm 

lyvf gur isKf nMU apIl hY ik ies "bglf brgyz" rfhIN Kflsf 

pMQ dI ajLfd hsqI nMU Kqm kIqf jf irhf hY. ies nMU rokx leI 

kuJ krIaY, sfzI smUh gurdvfrf sfihb kmytIaF nUM apIl hY 

ik ijhVf aKOqI sMq, kQf vfck, rfgI, ZfzI, gurmuwq dy Ault 

gwl krdf hY jF iPr bRfhmxvfdI mnGVq khfxIaF suxfAudF hY 

Aus nMU styjL qoN smF nF idwqf jfey, iehI isKI dI syvf hovygI, 

nhI qF afAux vflIaF pIVHIaF sfnUM mfP nhI krngIaF. 

***** 

siqguru pws bynMnqIAwN 

nwnk pwqSwih qyry hI Kwlsy ny, 

ault pult kIqw Aj sMdyS qyrw 

Kwls krn nUM lgIAwN koeI FweI sdIAW, 

dl dl ivc iPr isK pRvyS qyrw 

pihnxw auh qYN KuSI KuAwr disAw, 

qn nU pIV hovy mn ivkwr cly 

bwxI smJy ibn bwxw prDwn kihNdy, 

T`gI JUT ibnw nhI kwrobwr cly 

r`b sq hY qy nwm sc ausdw, 

rihxI sq sMqoK dI Bwvy asnMU 

glqI nhIN CfxI puqly glqI dy hW, 

suBw kwhlI kwhlI jpjI suxwvy ausnMU 

nwm jpxW qy bwxI dI syD qurnw, 

ieh pMQ hY ibrly iksy Kwlsw jI 

bhuqy pw bwxw drSnI isMG iPrdy, 

mQy tykx Ardws DMn lwlsw dI 

AKMf pwT huMdw inkI koTVI ivc, 

bwxI sunx qy smJx dI loV koeI nhI 

Bojn nwnw pRkwr dw bxy lMgr, 

inMdw cuglI dI CkidAW hoV koeI nhI 

AKMf pwT pUjw pMj sO gRMQIAW dI, 

Bytw iekbMjw dy golk BrpUr smJx 

suKxw hoeI pUrI r`b dw Bwr l`Qw, 

Krcw lMgr dw hoieAw grUr smJx 

pwT kMdwN dy leI, lMgr rijAW dy leI, 

suKxw isK dI lhI hoeI kmwl hr jI 

bwxI kMnI nhIN peI, kmweI myhn`q dI geI, 

KIsy vyhlVW dy peI hoeI hlwl hr jI 

isKI KyqI leI vwV qyrI Kwlsw sI, 

vwV isKI nU Kud Aj Kw rhI AY 

bwhroN p`t idsdI AMdroN JUT gudV, 

JUTI isKI ieh cyhrw idKw rhI AY 

jykr AWvyN qW mslw TIk ho jwau, 

nwly r`j r`j qyrw dIdwr krIey 

mumikn Awauxw nhI qyrw Kihrw nUM jugq dsdy, 

qyry Kwlsy dw ikvyN suDwr krIey 

gurpwl isMG Kihrw, kYlIPornIAW, USA 

***** 



Following May Be Ordered From The K.T.F. of N.A. Inc. 3524 Rocky Ridge Way, El Dorado Hills, CA 95762 

Books by Gurbakhsh Singh Kala Afghana: 

1. ibprn kI rIq qoN s`c dw mwrg Bwg 1-7 Aqy 10 s. gurbKS iNsMG kwlw APgwnw ] 

2. mwsu mwsu kir mUrKu JgVy 3. bic~qr nwtk 4. gurU-bwxI dI ksv`tI qy guriblws pwqSwhI 6. 11 pusqkW dI Bytw US $110.00 

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For individual volumes please add $3 for postag, maximum $10.00 . Please make checks payable to KTF of 

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Other Books available from K. T. F. of N. A. Inc.: 

8. Sikh Religion and Christianity, author G.S. Sidhu, UK Bheta $4.00 including postage Note: Any 30 copies 

9. Sikh Relgion and Islam, authors G.S. Sidhu and Gurmukh Singh, UK Bheta $4.00 including postage of Nos. 8-11 donation 

10. An Introduction to Sikhism, author G.S. Sidhu, UK Bheta $4.00 including postage $100.00 For free 

11. Panjab and Panjabi, author G. S. Sidhu, UK Bheta $5.00 including postage distribution by donor. 

12. Teaching Sikh Heritage To The Youth, author Dr. Gurbakhsh Singh. Bheta $5.00, including postage. For bulk copies please 

write to Canadian Sikh Study and Teaching Society #108, 1083 SE Kent St. Vancouver, B.C. V5X4V9, Canada. 

13.“Sikhs in Hisotry” by Dr. Sangat Singh, Paper Back, Bheta $10.00, Hard Back, Bheta $15.00, including postage. 

14. SGPC publications FREE. We pay the postage. 

15. dsm gRNQ inrxYYYYYYYYYYY, igAwnI Bwg isNG, ANbwlw] Bheta $5.00 including postage 

Books and CDs available from other sources: 

16. Avtar Singh Dhami, 3336 Bridge Road, Hayward, CA 94545. Religious bks. Dr. Sahib Singh’s ‘SGGS Darpan’ on his website: 

www.gurugranthdarpan.com 

17. Guru Granth Sahib- French Translation: Jarnail@sympatico.ca 

CDs: (1) ‘Sikh Di Pachhaan’ Free 23 hr CD on 25 topics answering most commonly asked questions about Sikhi on the basis of 

Gurbani by Prof. Darshan Singh Khalsa (Ex-Jathedar): Interfaith Charities, 1540 Barton Road #222, Redlands, CA 92373. 

www.Interfaithcharities.org 

(2) Gurbani-CD Free by Dr. Kulbir Singh Thind, MD, 3724 Hacienda Street, San Mateo, CA 94403, USA drksthind@yahoo.com 

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